IMAGE  EVALUATION 
TEST  TARGET  (MT-3) 


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23  WEST  MAIN  STREET 

WEBSTER,  N.Y.  U580 

(716)872-4S03 


CIHM/ICMH 

Microfiche 

Series. 


CIHM/ICMH 
Collection  de 
microfiches. 


Canadiair  Institute  for  Historical  Miciroreproductions  /  Institut  Canadian  de  microreproductions  historiques 


c\ 


\ 


Tachnical  and  Bibliographic  Notaa/Notaa  tachniquat  at  bibliographiquaa 


Tha  Inatituta  haa  attamptad  to  obtain  tha  baat 
originai  copy  avaiiabia  for  fiiming.  Faaturaa  of  thia 
copy  whicli  may  ba  bibiiographicaliy  uniqua, 
which  may  altar  any  of  tha  imagaa  in  tha 
raproduction,  or  which  may  significantly  changa 
tha  uaual  mathod  of  filming,  ara  chacicad  balow. 


nColourad  covars/ 
Couvartura  da  coulaur 


I     I   Covars  damagad/ 


D 


n 


n 


Couvartura  andommagia 


Covars  rastorad  and/or  laminatad/ 
Couvartura  raataurte  at/ou  palliculAa 


pn    Covar  titia  missing/ 


La  titra  da  couvartura  manqua 


Colourad  maps/ 

Cartaa  gtographiquaa  1%  coulaur 


Colourad  ink  (i.a.  othar  than  blua  or  black)/ 
Encra  db  coulaur  (i.a.  autra  qua  blaua  ou  noira) 


I     I   Coloured  platas  and/or  illuatrations/ 


Planchas  at/ou  illustrationa  an  coulaur 

Bound  with  othar  material/ 
Rail*  avac  d'autras  documents 

Tight  binding  may  causa  shadows  or  distortion 
along  interior  margin/ 

La  re  liure  sarr6a  paut  cauaar  da  I'ombra  ou  de  la 
diatorsion  lo  long  de  la  marge  int6rieure 

Blank  leaves  added  during  restoration  may 
appear  within  the  text.  Whenever  possible,  these 
heve  been  omitted  from  filming/ 
II  se  peut  que  certaines  pages  blanchaa  ajouties 
lors  d'une  restauration  apparaissent  dana  la  texte, 
mais,  lorsque  cela  Atait  possible,  ces  pagea  n'ont 
pea  6tA  filmiea. 


L'inatltut  a  microfilm*  la  meilleur  exemplaire 
qu'il  lui  a  iti  possible  de  se  procurer.  Les  details 
de  cet  exemplaire  qui  sont  peut-Atre  uniques  du 
point  de  vue  bibliogrephique.  qui  peuvent  modifier 
une  image  reproduite.  ou  qui  peuvent  exiger  une 
modification  dans  la  mithoda  normale  de  fiimage 
sont  indiqute  ci-dessous. 


The 
tot 


□   Coloured  pages/ 
Pagea  de  couieur 

j — I   Pagea  damaged/ 


D 


D 


Pages  andommegiea 

Pages  restored  and/or  laminated/ 
Pages  restaurAes  at/ou  pelliculies 


I    Pagea  discoloured,  stained  or  foxed/ 
V  J    Pages  dicolories,  tachattes  ou  piquies 


Tha 
poa 
oft 
fllir 


Orii 
bog 

tho 
sioi 
0th 
fir* 
sloi 
ori 


r~~[    Pages  detached/ 


Pagea  dAtachtes 

Showthrough/ 
Transparence 

Queiity  of  prin 

Quality  in^cala  de  I'impression 

Includes  supplementary  matarii 
Comprend  du  metAriei  suppiimentaire 

Only  edition  available/ 
Seule  Mition  disponibie 


rri  Showthrough/ 

I      I  Queiity  of  print  varies/ 

I     I  Includea  supplementary  materiel/ 

r~|  Only  edition  available/ 


Th« 
aha 

TIN 
whi 

Ma 
difl 
ont 

bO| 

rigl 
roq 
m* 


Pages  wholly  or  partially  obscured  by  errata 
slips,  tissues,  etc..  have  been  refilmed  to 
ensure  the  best  possible  image/ 
Les  pages  totalement  ou  partiellement 
obscurcies  par  un  feuillet  d'errata.  une  pelure, 
etc.,  ont  iti  fiimies  A  nouveau  de  fapon  A 
obtanir  la  meilleure  image  possible. 


AdditionsI  comments:/ 
Commentaires  supplimantaires; 


Irregular  pagination  :   [1]- 100, 111-116  p. 


This  item  is  filmed  at  the  reduction  ratio  checked  below/ 

Ce  document  est  film*  au  taux  de  reduction  indiqu*  ci'deaaoua. 

10X  14X  1IX  22X 


26X 


30X 


y 

12X 


16X 


20X 


24X 


28X 


re 

details 
•s  du 
modifi«r 
•r  una 
filmaga 


kes 


The  copy  fllmad  h«r«  has  b««n  raproduoad  thanka 
to  tha  ganaroaity  of: 

Ltgisiatura  du  QuMmc 
QuAmc 


Tha  imagaa  appaaring  hara  ara  tha  baat  quality 
poaaibia  eonaidarlng  tha  condition  and  lagibility 
of  tha  original  copy  and  in  icaaping  with  tha 
filming  contract  apaeif icationa. 


Original  copiaa  in  printad  papar  eovara  ara  flimad 
baglnning  with  tha  front  covar  and  anding  on 
tha  laat  paga  with  a  printad  or  iliuatratad  impraa- 
aion,  or  tha  back  covar  whan  appropriata.  Ail 
othar  original  copiaa  ara  flimad  baglnning  on  tha 
f  irat  paga  with  a  printad  or  iliuatratad  impraa- 
aion.  and  anding  on  tha  laat  paga  with  a  printad 
or  iliuatratad  impraaalon. 


Tha  laat  racordad  frama  on  aach  microfleha 
ahail  contain  tha  aymhol  — i^(maai)ing  "CON- 
TINUED"), or  tha  aymbol  y  (moaning  "END"), 
whichavar  appliaa. 


L'axamplaira  film4  fut  raproduit  grica  i  la 
gAn^roait*  da: 

L4giiiatur«  du  QuMmo 


Laa  imagaa  auh/antaa  ont  4t4  raproduitaa  avae  to 
plua  grand  coin,  compta  tanu  da  ]a  condition  at 
da  la  nattat*  da  I'axamptolra  film*,  at  mt 
conformM  avac  laa  condltiona  du  contrat  da 
filmaga. 

Laa  axamptairaa  originaux  dont  la  couvartura  an 
paplar  aat  imprimte  aont  fllmto  an  comman9ant 
par  la  pramiar  ptot  at  an  tarminant  aoit  par  la 
darntora  paga  qui  comporta  una  amprainta 
d'impraaalon  ou  dllluatration,  aoit  par  la  aacond 
plat,  aalon  to  caa.  Toua  laa  autraa  axamplairaa 
originaux  aont  fllmia  an  comman^nt  par  la 
pramiAra  paga  qui  comporta  una  amprainta 
dimpraaaion  ou  d'illuatration  at  9n  tarminant  p^r 
to  damlAra  paga  qui  comporta  una  talto 
amprainta. 

Un  daa  aymbolaa  auhranta  apparattra  aur  la 
damtora  imaga  da  chaqua  microfleha,  aalon  la 
caa:  la  aymbola  -^  aignifia  "A  SUIVRE",  la 
aymboto  y  aignifia  "FIN". 


Mapa,  ptotaa,  charta.  ate.,  may  ba  flimad  at 
diffarant  reduction  ratioa.  Thoaa  too  large  to  ba 
entirely  included  in  one  expoaura  ara  filmed 
beginning  in  the  upper  left  hand  comer,  toft  to 
right  and  top  to  bottom,  aa  many  framee  aa 
required.  The  following  dtograma  iiluatrata  the 
method: 


Lee  cartea.  planchea.  tableaux,  etc..  peuvent  ttre 
filmAe  A  dee  taux  da  reduction  diffArenta. 
Loraqua  to  document  eet  trop  grand  pour  Atre 
reproduit  en  un  aeul  cilchA,  il  eet  flimA  A  partir 
da  I'angto  aupArtour  gauche,  do  gauche  A  droite, 
et  do  haut  an  baa.  en  prenant  la  nombre 
d'imagea  nAcaaaaira.  Lee  dtogrammea  auivanta 
iiiuatrant  to  m Athode. 


,  errata 
d  to 

It 

le  pelure, 

pon  A 


I] 


32X 


1 

2 

3 

1 

2 

3 

4 

* 

5 

6 

J 


/  1\  \ 

NOTES    ON 


FORTY  ALGONKIN  VERSIONS 


OF   THE   LORD'S   PRAYER 


/ 
[I'., 

5'  ^ 


BY  J.  HAMMOND  TRUMBULL. 


Cy^  ^ 


<i:5:^^^'d^:£<_ 


From  the  Transactions  of  the  Am.  Philolooical  Association,  1872. 


i 


HARTFORD: 
1873. 


/■' 


[From  the  Transactions  of  the  American  Philological  Association,  1872.] 


\ 


NOTES   ON  FORTY  VERSIONS  OF   THE  LORD'S 
PRAYER  IN  ALGONKIN  LANGUAGES* 


In  offering  as  a  contribution  to  the  comparative  grammar 
of  Algonkin  languages  some  desultory  notes  on  versions  of 
the  Lord's  Prayer,  I  do  not  overlook  two  considerations  that 
affect  the  value  of  any  results  to  which  collation  and  analysis 
of  these  versions  may  lead :  first,  the  probability  that  few  of 
the  translators  had  a  competent  knowledge  of  the  languages 
into  which,  respectively,  their  translations  were  made ;  and 
secondly,  a  certainty  that  the  true  meaning  of  this  prayer,  in 
its  several  petitions,  cannot  be  conveyed  to  any  savage  tribe 
by  mere  translation,  and  consequently  that  the  heat  version  is 
not  likely  to  be  that  which  is  most  literal.  Scarcely  a  word 
—  not  more  than  three  or  four,  certainly,  —  in  the  English 
version  can  be  literally  translated  into  any  Algonkin  language 
without  injury  to  the  sense  of  the  clause  in  which  it  occurs. 
Some  words  represent  ideas  which  are  foreign  to  the  Indian 
mind.  Others  have  become  to  all  who,  in  any  tongue,  have 
made  this  prayer  their  own,  mere  vocal  symbols,  whose  sig- 
nificance does  not  inhere  in  the  letter.  The  words  father^ 
heaven,  kingdom,  earth,  bread,  debts,  trespasses,  temptation, 
have,  to  a  Christian,  other  than  their  literal  or  primary 
meanings.  For  hallotving  and  forgiving,  the  untaught  savage 
had  neither  words  nor  conceptions. 

The  versions  here  brought  together  cover  a  period  of  nearly 
two  and  a  half  centuries  —  between  the  Montagnais  of  Father 
Mass^  (printed  in  1632)  and  the  latest  revision  of  the  Chip- 
peway  New  Testament.  They  are  the  work  of  missionaries 
of  various  nations  and  languages  —  French,  English,  Swedish, 
German, —  and  were  made,  not  directly  from  the  Greek,  but 
each  from  that  European  version  which  was  most  familiar  to 
the  translator.     And  each  translator  has  adopted  a  phonetic 


♦Presented  at  the  Now  Haven  session,  July,  1871,  and  subsequently  revised 
and  extended. 


J.  H.  TrumbuUf 


system  of  liis  own  —  to  wliich  we  are  too  often  left  without  a 
sufficient  key.  Some  have  been  satisfied  with  giving  a  very 
free  translation  or  paraphrase.  Others  have  aimed  at  literal 
exactness.  Hence,  the  difference  between  two  versions  does 
not  necessarily  indicate  a  corresponding  differc'ice  between 
the  dialects  in  which  they  are  made.  Two  versions  in  the 
same  dialect  even,  by  different  translators,  may  have  scarcely 
a  word  or  a  grammatical  form  in  common,  and  yet  both  may 
be  equally  good,  or  bad.  Illustrations  of  this  may  be  found  in 
the  notes,  by  comparing  the  re-translations  of  any  one  peti- 
tion in  several  versions.  As  regards  some  particular  words 
—  those  for  which  the  Indian  languages  furnish  no  satisfactory 
equivalents  —  a  few  examples  will  shew  how  much  of  the 
difference  of  versions  belongs  to  the  translators  and  not  to 
the  dialects : 

There  is  no  verb  '  to  be '  in  Algonkin  languages,  and  no  re- 
lative pronoun.  'Qui  es'  or  'who  art'  cannot  be  exactly 
translated  into  any  of  these  languages.  Eliot,  following  the 
Greek,  omits  the  verb  in  the  invocation,  and  puts  "  Our  father 
in  heaven  "  (vers.  10).  Others  are  divided  in  their  preference 
for  one  or  the  other  of  two  verbs  (both  of  which  are,  I  believe, 
to  be  found  in  every  Algonkin  dialect)  meaning,  respectively, 
'  to  sit'  —  hence, '  to  remain,' —  and  '  to  be  in  (this  or  that) 
place '  —  hence, '  to  dwell.'  To  the  former  belong  Micm.  ebin 
(v.  1),  Del.  t'dppin,  epian  (vv.  16, 17),  Cree  epian  (v.  19), 
Alg.,  Chip,  and  Ott.  epian,  ebiian  (vv.  23,  24,  28),  Potaw. 
ehiyin  (v.  31)  &c. ;  to  the  latter,  Abnaki  eJiine,  aiian,  ayan, 
eion  (vv.  6,  7,  8,  9),  Moh.  oieon  (v.  13),  Cree  eyayan  (vv.  18, 
20b),  Chip,  ayahyan,  eaiun  (vv.  26,  27),  &c. 

"  In  heaven  "  is  variously  rendered  — '  in  the  sky,'  '  in  the 
place  of  light,'  '  on  high,'  '  beyond  the  clouds,'  etc.  —  by 
words  any  one  of  which  (divested  of  its  locative  inflection) 
would  have  been  as  readily  understood,  in  its  natural  sense, 
by  Algonkins  of  other  dialects  as  by  those  for  whom  Chris- 
tian teachers  gave  it  a  secondary  and  special  meaning. 

Bread  was  not  the  staff  of  life  to  an  Indian,  and  his  little 
corn-cake,  baked  in  hot  ashes,  was  perhaps  about  the  last 
thing  he  would  remember  to  pray  for.     So,  on  "  daily  bread," 


i' 


7 


»=.  ,-* 


4 


•;''    '  / 


On  Algonkin  Versions  of  the  LorcCs  Prayer. 


8 


translators  were  loft  to  a  large  discretion.  The  diversity  of 
judgment  manifested  in  the  selection  of  a  corresponding  In- 
dian word  is  noticeable.  Eliot  (in  Matt.  vi.  11)  Ims  '  our 
eatings'  or  'victuals' — avoiding  a  literal  translation  of 
'  bread ':  and  so,  in  the  earliest  Montngnais  version  (21)  of 
Mass^, —  about  which  anotlier  Jesuit  father,  Paul  Le  Jeune, 
in  the  Relation  for  1635,  has  a  story:  a  Montagnais  disciple 
being  questioned  as  to  his  religious  life,  professed  to  have 
"  always  remembered  the  best  of  the  prayers  which  had  been 
taught  him"  by  the  missionaries ;  "  I  aslced  this  savage,"  says 
Le  Jeune,  "  what  prayer  this  was,  that  he  preferred  to  all 
others  ?  '  Thou  hast  told  us  many  things,'  ho  replied, '  but  the 
petition  which  seemed  to  me  best  of  all  is :  Mirinan  ouhachi- 
gakhi  nimitchiminc  t,  give  us  to-day  our  victuals,  give  us  some- 
thing to  eat :  voild  une  excellente  oraison ! '  said  he."  "  I 
was  not  surprised,"  remarks  the  good  father :  "  he  who  has 
been  in  no  other  school  than  that  of  the  flesh  knows  not 
how  to  speak  the  language  of  the  spirit."* 

The  root  of  ni-mitchi-minan  —  that  of  the  primary  verb  '  to 
eat'  —  is  found  in  the  Quiripi  version  (15),  Montagnais 
(v.  22),  Chippeway  (vv.  24,  27),  Illinois  (v.  37),  and 
Potawatomi  (v.  31).  In  Luke  xi.  3,  Eliot  lias  petukqunnegy 
the  common  name  for  an  Indian  cake,  meaning  literally 
*  something  rounded ' ;  anr'  with  this  correspond  the  Conn, 
versions  (11, 12),  Mohegan  tiuiogh  (v.  13),  Shawano  tukwhdh 
(v.  35),  tuckwhana  (v.  33),  and  tockquanimi  (34).  The 
Abnaki  versions  (6-9)  have  '  baked  corn ' ;  the  Delaware 
(16,17)  'pone'  or  'Indian  bread'  —  literally,  'something 
baked ' ;  one  of  the  modern  Cree  versions  (Archdeacon 
Hunter's,  20b)  substitutes  *  what  we  may  live  on,'  '  what 
sustains  life ' ;  the  Algonkin  of  Canada  (23),  Cree  (18, 19, 
20),  Chippeway  of  Belcourt  and  Jones  (25,  26),  Ottawa  of 
Baraga  (28),  Menomini  of  Bonduel  (32),  have  dialectic  forms 
of  a  name  by  which  the  northern  Algonkins  distinguished  a 
wheat  loaf  of  the  European  fashion  —  as  '  something  from 
which  pieces  are  to  be  cut  off,'  that  is,  '  to  be  cut  in  slices,' 
not  broken  like  the  corn  cake  :  Chip,  paho^jigan ;  and  pak- 
wSjiganimin  'loaf-bread  corn,'  i.  e.  wlieat. 

•  Relation  de  la  Nouvelle  France  en  I'annee  1635,  p.  17. 


4  J.  U.  Trumbull y 

Of  the  versions  licre  brought  together,  two  are  printed  for 
the  first  time  —  Mayhew's  Connecticut  (Mohegan),  from  his 
own  MS.,  and  the  Kennebec  Abnaki  (v.  D)  from  a  copy  made 
by  some  missionary  from  Rasles's  or  an  earlier  original. 
Poirson's  Quiripi  version  (15)  was  printed  in  lOoH,  but  it 
may  be  regarded  as  unpnl»lishcd,  since  no  more  than  two 
copies  of  the  vohune  which  contains  it  are  known  to  be  extant, 
and  only  one  of  these  is  on  this  side  of  the  Atlantic*  The 
Montagnais  of  Father  Massd  (121)  is  from  Champlain's  Voy- 
ages in  the  edition  of  1();32  —  to  be  found  in  few  American 
libraries ;  and  the  later  Montagnais  of  La  Brosse  (2:i)  is  from 
a  volume  of  which  1  have  not  been  al)le  to  trace  more  than 
three  or  four  copies.  Of  the  remaining  versions  the  greater 
number  are  from  l)ooks  i>rintcd  by  missionaries  or  for  mission 
use,  which  seldom  find  their  way  to  public  libraries  or  come 
within  reach  of  private  collectors. 

I  have  been  at  some  pains  to  ensure  accuracy  of  text,  but 
some  errors  of  former  impressions  have  doubtless  escaped  cor- 
rection or  notice,  and  in  one  or  two  instances,  where  the  ver- 
sion was  hopelessly  bad  and  it  was  not  possilde  to  distinguish 
the  mistakes  of  the  printer  from  those  of  the  translator,  I  have 
chosen  to  leave  the  text  as  I  found  it,  merely  calling  attention 
to  its  general  inaccuracy.  1  have  found  few  versions  of 
of  this  prayer,  not  printed  at  a  mission  prei3s  or  under  the  eye 
of  the  translator,  which  were  free  from  typograi)hical  errors. 
Even  in  that  great  philological  museum,  the  Mithrklates  of 
Adelung  and  Vater,  the  Algonkin  specimens  are  by  no  means 
well  preserved.  Some  six  or  seven  errors  appear  in  the  re- 
print of  one  Shawano  version  (:38)  and  the  division  of  its  last 
three  clauses  is  mistaken,  the  sixth  and  seventh  petitions 
being  joined  as  one,  and  a  new  seventh  borrowed  from  the  first 
words  of  the  doxology.  In  the  copy  of  Edwards's  Mohegan 
(13),  taken  at  second  hand  from  the  American  Museum^  are 
eight  errors ;  six,  at  least,  in  the  Massachusetts  of  Eliot, 
and  in  Zeisberger's  Delaware  (from  Loskiel)  four,  besides  an 
important  omission  of  two  words  in  the  last  clause. 


,H  : 


*  In  the  library  of  Mr.  James  Lenox,  New  York.    The  other  copy  is  in  the 
British  Museum. 


0 


-H    / 


On  Algonkin  Versiont  of  the  Lord*  8  Prayer.  6 

In  many  of  these  versions,  perhaps  in  nearly  all  of  them, 
mistakes  may  bo  found  for  which  neither  printers  nor 
editors  are  responsible.  The  translations  are  of  unequal  merit. 
There  is  a  wide  diiforenco  between  Massd's  Montagnais  ver- 
sion of  1632  and  the  last  revision  of  the  Nipissing-Algonkin 
version  of  the  mission  at  Kanachtageng.  The  latter,  with  a 
few  others,  in  dialects  which  have  been  studied  by  generation 
after  generation  of  missionaries  for  a  century  or  two,  and  with 
the  assistance  of  educated  natives,  may  bo  regarded  as 
nearly  perfect.  But  the  greater  number  were  first  essays  at 
translation  into  languages  which  the  translators  did  not  yet 
>well  understand.  That  they  did  not  always  succeed  in  giving 
the  precise  meaning  at  which  they  aimed,  or  that  the  rules  of 
Indian  grammar  were  often  violated,  is  not  to  be  wondered  at. 
On  the  contrary,  it  is  surprising,  the  difficulties  of  the  task 
considered,  that  so  much  has,  on  the  whole,  been  so  well  done. 
Absolute  mastery  of  an  Indian  tongue  is,  for  one  to  whom  it 
is  not  vernacular,  the  work  of  a  life-time.  "  Neither  have  I  yet 
fully  beat  it  out,"  —  John  Eliot  confessed,  after  twenty-five 
years'  study  of  the  mystery  of  Algonkin  verbs.  "  lis  out  une 
richesse  si  importune  qu'elle  me  jette  quasi  dans  la  crdance 
que  je  seray  pauvre  toute  ma  vie  en  leur  langue," — wrote 
Father  Paul  Le  Jeune  from  Canada  in  1634 :  "  Je  jargonne 
ndantmoins,  et  ^  force  de  crier  je  me  fais  entendre."  And 
the  first  missionaries  all  'jargoniied'  long  before  they  learned 
to  speak  or  write  correctly  any  Indian  language.  Under 
what  disadvantages  their  studies  were  prosecuted  need  not  be 
pointed  out.  They  had  no  competent  interpreters,  and  the 
Indians,  generally,  were  not  "  apt  to  teach."  "  I  must  ask 
twenty  questions  to  learn  the  meaning  of  one  word,"  says  Le 
Jeune,  "  so  little  inclined  is  my  teacher  to  give  instruction, 
and  at  every  new  difficulty  I  encounter,  I  must  give  him  a 
piece  of  tobacco,  to  gain  his  attention."  And  sometimes  the 
teacher  was  mischievous  and  played  cruel  tricks  at  the  expense 
of  his  spiritual  guides  —  as  one  of  the  pioneers  in  Canadian 
missions*  sadly,  yet  not  witliout  a  touch  of  humor,  relates : 
"  These  savages  have  no  settled  religion  and  no  words  or  forms 


*  Biard's  Relation  de  la  NouveUe  France  (1611). 

2 


6  J.  H.  Trumbull, 

of  spoech  suited  to  religions  expreHslon:  'holy,  hlcsBcd, 
angol,  grnco,  myHtory,  Hacrainont.  tomptatioii,  faith,  law,  gov- 
ernmont,'  etc.  —  what  resource  have  you  in  a  language  which 
is  destitute  of  all  such  words,  or  how  can  you  do  without  thcin  ? 
0  Dieu,  que  noun  devisons  d  nostrc  aiae  en  France  /  .  .  .  .  And 
the  savages  often  make  sport  of  us  instead  of  teaching 
us,  and  sometimes  they  give  us  indecent  phrases  (parolm  dSa- 
honnetes)  which  wo  innocently  go  on  preaching  as  the  beauti- 
ful words  of  the  gospel.  God  knows  who  have  l>cen  the 
instigators  of  such  sacrilege  as  this  !  "  And  yet  tlio  interpre- 
ter may  have  been  guiltless  and  have  fallen  on  the  "  paroles 
ddshonnt^tes  "  while  doing  his  l)est  to  translate  words  he  did- 
not  understand  into  a  language  which  had  no  forms  of  speech 
to  express  their  meaning.  Such  mistakes  are  familiar  to  the 
experience  of  almost  every  missionary.  When  the  Jesuits 
established,  in  1845,  the  mission  of  8t.  Ignatius  among  the 
Selish  Kaluspels  and  Pend  d'Oreilles  on  Clark  River,  they 
found  these  Indians  "  utterly  ignorant  of  spiritual  things ; 
they  had  no  idea  of  a  future  State,  or  of  a  Great  Spirit,  neither 
had  they  any  idea  of  a  soul.  ...  In  the  beginning  the  priests 
were  obliged  to  depend  upon  the  imperfect  translations  of 
half  breed  interpreters.  The  word  '  soul '  was  singularly 
translated  to  the  Indians  by  telling  them  that  they  had  a  gut 
which  never  rotted,  and  that  this  was  their  living  principle  or 
%ouir* 

Some  of  the  ancient  versions,  though  generally  less  accu- 
rate than  those  which  are  more  recent,  have  an  incidental 
value  in  the  evidence  they  give  of  the  constancy  of  Indian 
dialects  —  a  subject  to  which  I  must  here  only  briefly  allude. 
Similar  testimony  is  bonie  by  every  old  vocabulary,  by  geo- 
graphical and  local  names  which  come  to  us  from  the  six- 
teenth century,  by  all  that  early  missionaries  tell  us  of  the 
peculiarities  of  Algonkin  dialects,  and  by  such  specimens  of 
these  dialects  as  can  be  gleaned  from  the  annual  Relations 
of  the  Jesuits  and  from  the  narratives  of  discoverers  and  ex- 
plorers of  New  Prance.     Not  that  these  languages  more  than 


■HI  1     \ 


•  Gov.  Stevens's  Report  on  the  Indians  of  Washington  Territory,  in  the  Re- 
port of  the  Commissioner  of  Indian  Affairs,  1854.  (p.  420.) 


■•"  I    \ 


On  Algonhin  Vernionn  of  the  Lord's  Prayer.  7 

othern  have  bnoti  oxcinpt  fruin  thp  o))oratioi)  of  tho  law  of 
decay  and  growth.  T.i  tho  couiho  of  two  or  throe  centuries 
some  changoH  have  douhtlcHs  boon  wrought  in  Algonkin 
forms  of  iuHoction  and  transition,  old  words  have  been 
drop|icd  and  now  HyntliOHUH  framed.  In  tlie  frequent  migra- 
tions  of  tribes.  In  the  isolation  of  clans,  by  the  gathering  of 
remiuints  of  nations  in  new  communities,  and  as  a  result  of 
long  subjection  to  foreign  influence,  local  dialects  may  have 
sprung  up.  But  that  changes  by  dialectic  growth  and  pho- 
netic decay  have  been  more  rapid  or  more  extensive  in  North 
American  than  in  European  languages,  I  find  no  good  reason 
for  asserting. 

The  order  in  which  the  following  versions  are  arranged  is 
nearly  tho  same  that  Mr.  GaUatin  adopted  in  his  Introduce 
tion  to  Hale's  Vocabularies.  I  have  [)1aced  by  themselves 
tho  dialects  which  have  boon  called  "  Delaware  "  —  one  of 
which,  at  least,  seems  to  have  closer  affinity  with  languages 
of  the  interior  than  with  those  of  the  Atlantic  seaboard. 
There  is  less  difference  between  the  dialects  of  Now  England 
and  the  Powhatan  of  Virginia,  than  between  either  of  these 
and  the  "  Lenni-Lonape  "  of  Zoisberger. 


EASTERN. 

1.  Micmac  (Gaspesian),  New  Brunswick. 

Cape  Breton  ? 
Nova  Scotia. 
St.  John's  River. 
Nova  Scotia. 


■< 


(( 
(( 


St.  Francis. 


i 


4.  Milicite  (Etqhemin), 

5.  " 

6.  Abnaki,  Passamaquoddy, 

7.  «  " 

8.  "       Penobscot, 

9.  "       Canniba, 

10.  Massachusetts. 

11.  Connecticut,  Niantic  ? 

12.  "  Pequot-Mohegan  ? 

13.  Mohegan,  Housatonic,       Stockbridge. 

14.  "  "  " 

15.  Quiripi,  near  New  Haven,  Conn. 


J.  n.  Trumhull^ 


DELAWARE. 

16.  Renapi,  of  New  Sweden,  Delaware  Bay  and  River. 

17.  Lenni  Lenape,  Northern  Pennsylvania. 

NORTHERN. 

r  18.  Cree  or  Knisteno,  Red  River. 

19.  "  Saskatchewun. 

-(  20(a,6,c),      "  Red  River  and  Northern. 

21.  Montagnais,  Quebec,  1632. 

,  22.  "  Saguenay,  1767. 

LAKb  REGION. 

'  23.  Nipissing-Algonkin,  Lake  of  the  Two  Mountains. 


24.  Chippeway, 

25.  "  Northern, 

26.  "  Missisauga, 
•\  27.         « 

28.  Ottawa, 
29. 

30.  Potawatomi, 

31.  " 

32.  Menomoni, 


South  of  Lake  Superior. 


South  of  Lake  Superior. 
East  Shore  of  Lake  Michigan. 
Indian  Territory. 
St.  Joseph's  River. 
Council  Bluffs,  Mo. 
Wolf  River,  Wisconsin. 

SOUTH  WESTERN. 

Miami  River  ? 

Indian  Territory. 
Northern  Illinois. 
Indian  Territory. 

NORTH  WESTERN. 

38.  Sitsika  or  Blackfeet. 

The  authorities  on  which  I  have  chiefly  relied  are  indicated 
in  the  notes  on  the  several  versions.  To  one  or  anothei  of 
the  following  works,  references  will  be  found  on  almost  every 
page :  Eliot's  translation  of  the  Bible  in  the  Massachusetts  dia- 
lect, in  the  edition  of  1685  (El.),  and  his  "  Indian  Grammar 
Begun,"  1666  (El.  Gr.) ;  Roger  Williams's  "  Key  into  the 
Language  of  America  "  (R.  W.)  in  the  dialect  of  Narragan- 
set,  which  does  not  much  differ  from  that  of  Massachusetts  ; 


33.  Shawano, 

34.  " 

35.  " 

36.  Illinois,  Peouaria, 

? 


37. 


(( 


I        \ 


On  Algonhin  Versions  of  the  Lord's  Prayer. 


m^- 


S. 


n. 


;.      \ 


»f 


Edwards's  "  Observations  on  the  Language  of  the  Muhheka- 
neew  Indians"  of  Stockbridge,  Mass.,  first  printed  in  1788 
(Edw.)  ;  Maillard's  "  Grammaire  Mikraaque  "  (M.)  ;  Rasles' 
"  Dictionary  of  the  [Canniba  dialect  of  the]  Abnaki  Lan- 
guage," edited  by  J.  Pickering  (Rasles,  or  R.)  ;  Baraga's 
"  Otchipwe  Dictionary"  (Bar.)  and  "  Otchipwe  Grammar  '* 
(Bar.  Gr.),  and  the  American  Bible  Society's  last  revision  of 
the  "  Ojibwa  Testament ";  Howse's  Cree  Grammar  (Howse)  ; 
"Etudes  Philologiques  sur  quelques  Langues  Sauvages  de 
I'Am^rique,  par  N.  O.,  ancien  missionaire,"  Montreal,  1866, 
and  the  "  Jugement  Erron^  de  M.  Ernest  Renan  sur  les 
Langues  Sauvages,"  by  the  same  author — a  learned  Sulpi- 
tiaa,  lately  of  the  mission  of  the  Lake  of  the  Two  Mountains, 
near  Montreal,  whose  valuable  contributions  to  the  knowledge 
of  North  American  languages  I  have  ventured  to  cite  by 
a  name  (Cuoq)  which  does  not  appear  on  their  title-pages. 

1.  MICMAC. 

From  Mithridates,  Th  III.  Abth.  3,  p.  401,  where  it  was  printed  from  a  MS. 
letter  of  Veyssitire  de  Ln  Croze,  to  H.  Bartsoh  of  Konigslie.-;!,  written  between  1717 
and  1728.*  The  u  stands  for  Germ,  u  long  (the  8  of  the  Jesuit  missionaries  and 
00  of  Eliot). 

Uchiek  iiaiok  ebin : 

1.  Kehijiirek  kech  kermGrek  ignemHiek. 

2.  Ooiolc  evidadeziben  ignemiiiek. 

3.  Chaktiirideziben  igiiemuiek  telaiuokchitich  oaiok  ekkik 

chaktachkik. 

4.  Kichku  nir  unan  echimiiiek  ndo  echimideziben  markodem- 

ideziben. 

5.  Uinsoudi  mil  ktigariu  telamok  ilinsoudi  duiiigik  niucn  mil 

ktigariock. 

6.  Mil  to  tentationka  pemiedeziben  ignemiiiek. 

7.  Merdich  kechinogiiambil  uinchigll  tilaktuiek. 

Telek  eta  Jesus. 

As  translated; 
"  Omnium-rerum-creator  in  coelis  hiibitans:   ^  Tc-amare  ct  honorarc  da-nobis; 
2  Incoelum  ut-eumiis  da-nobis.     "Ut  tibi-simus-obedicnlcs  da  nobis   viuemiidmo- 

•  Mithridates,  Th.  i.  (Anhami)  p.  667.  In  a  letter  from  Bayer  to  La  Croze,  in 
1719  (for  knowledge  of  which  I  am  indebted  to  Professor  Abbot  of  Harvard) 
this  version  "  Gaspeslanorum  sou  Crucioctoiium"  is  referred  to,  as  already 
known  to  J.  L.  Friseli,  by  whom  it  may  have  been  communicated  to  La  Croze. 
TkfsauruH  Kpistd,  Ixicrozianus,  vol.  i.,  p.  44. 


10 


J.  H.  Trumbull, 


dum  in-coelis  tibi  obcdientia  praestatur.  *  Hodie  nostram  escam  da-nobis-mandu- 
candam  tunc  habentes-nd-manducandnm  manducabimus.  ^  Peccatorum  non  re- 
corderis  sicut  peccatorum  in-nos  hominum  non  recordamur.  "  (Ut)  non  in 
tentationem  intremus  da-nobis,  "^  potius  malas  cogitationes  procul-a-nobis  repelle. 
Sit  itu,  o-Jcsu." 

After  large  allowance  for  errors  of  transcription  and  the 
press  (compare  uaiok,  ooiok,  oaiok, — three  forms  of  the  same 
word,  for  "in  coelis"),  it  is  evident  that  the  translator's 
knowledge  of  the  Micmac  language  was  very  slight.  Of  the 
inflections  or  transitions  of  verbs  he  seems  to  have  known 
nothing.  Maillard's  paradigms*  enable  us  to  point  out  and 
correct  some  of  the  more  obvious  errors  of  this  version. 
Ignemuiek,  which  stands  in  the  Ist,  2d,  and  3d  petitions,  for 
"  da  nobis,"  is  in  the  indicative  present,  2d~lst  person,  and 
means  '  thou  givest  me,'  or  '  you  give  us,'  —  and  the  form 
requires  an  inanimate  object  in  the  singular.  It  is  from  the 
verb  ignemooey  I  give  (M.  56).  For  "  da  nobis,"  the  proper 
form  is  ignemuin.  Evidadezihen  (a  misprint  for  erida- or 
elida-  from  eliey  '  I  go,'  M.  91),  chaklurideziben  (from  chaktem 
'  I  obey,'  M.  57),  eddmideziben  from  echemaey  '  I  give  to  eat,' 
M.  93),  markodemideziben  (from  malkodem  'I  eat  it,'  M.  62), 
and  pemiedeziben  (from  pemaooley  '  I  conduct,'  M.  56),  have 
the  termination  (^-kcheben,  M.)  which  belongs  to  the  2d  pers. 
pi.  of  the  conditional  preterit.  Echimuiek,  in  the  4th  peti- 
tion, and  tuaktuiek,  in  the  7th,  are  in  the  indicative,  and 
signify,  respectively, '  thou  givest  us  to  eat '  and  '  thou  cast- 
est  out'  (from  temaxtmeyf  "je  jette  dehors,"  M.  93)  —  not 
*  give  thou  to  iis '  and  '  cast  out  from  us.'  Kichku  (4th  pet.) 
means  '  dies,^  not '  hodie ';  the  adverbial  form  is  kichkuk  '  on 
a  day',  i.  e.  to-day  (M.  28). 

JJchiek  (in  the  Latin  translation,  "  omnium  rerum  creator") 
h«s  the  transition-form  of  2d  sing. ~  1st  pi.,  from  the  root  uch 
(Mass.  wutche,  cotchi,  Abn.  wtsi,  Chip,  ondji')  '  from,  by,  out 
of.'     From  this  root  come  the  name  for  '  father'   and   the 


*  Grammaire  de  la  langue  Mikmaque,  par  I'ahbe  Maillaid,  redigie  par  J.  M.  Bel- 
longer.    (J.  G.  Shea,  New  York,  1864.) 

t  Matllard  uses  the  italic  k  (for  which  I  substitute  x)  &s  "  rather  a  sign  of  strong 
aspiration  than  a  letter,"  and  says,  "  our  aspirated  A  might  be  substituted  for  it." 
Father  Demilier  (Ann.  de  la  Propagation,  viii.  197)  observes  that  the  Micmac  lan- 
guage has  an  agreeable  sound  "  though  almost  wholly  made  up  of  gutturals." 


^-i 


■^i 


(1 


I 


On  Algonkin  Versions  of  the  Lord's  Prayer. 


11 


11       ' 


•*t 


primary  verbs  signifying  '  to  proceed  from,  or  out  of,'  *  to  have 
as  a  cause  or  origin,'  and,  actively,  '  to  cause,  originate,'  '  to 
from^^  '  to  father '  (Mass.  noh  wutehu  ....  nish  wame  "  of  him 
are  all  things,"  Rom.  xi.  36 ;  Abn.  Ma  cotsi  "  tu  es  cause  que; 
c'est  ^  cause  de  toi")  :  uchiek  means  *  thou  art  the  cause  of 
us,' '  thou/rom-est  us,'  the  form  being  that  of  the  indicative 
—  not  of  the  conditional  '  thou  who  art'  or  '  thou  a«,'  &c. 
This  invocation,  literally  translated,  is :  '  Thou  art  the  cause 
of  us,  in  brightness  thou  who  sittest.' 

4.  Nirunan '  our  provision,'  what  we  provide  (or  receive) 
for  food.  In  version  2a  we  have  the  same  word  with  the 
termination  of  the  possessive,  nilunem,  and  in  v.  2b  the  inan. 
plural,  nilunal.  5.  Uinsoudi  is  in  the  singular:  its  plural 
appears  in  version  2,  as  winsudil:  the  root  win  signifies,  pri- 
marily, '  unclean,'  '  impure,'  and  in  composition  often,  *  bad,' 
'  disagreeable ':  coiniei  '  je  suis  souilld,'  coinikeguinammei  *  j'in- 
struis  mal '  (Maill.)  :  comp.  Chip,  winia  '  I  defile,  make  un- 
clean,'wmm  'he  is  dirty,  impure'  (Bar.).  Dnuigik  ninen 
cannot  mean  "  in  nos  hominum ":  perhaps  we  should  read 
Inmigik  ninen :  ninen  is  the  excl.  plural  of  nil  '  T  me,'  and 
Vno)  '  man '  makes  Vnaykik  in  the  plural  preterit.  6.  Tenta- 
tionka  is  evidently  transferred  from  the  French  or  Latin,  re- 
ceiving here  the  postposition  of  the  locative. 

Telek  from  teli  '  so'  (Jleli,  deleg  '  it  is  so,'  Maill.  26):  eta 
'  thus,  so,'  unless  it  stands  here  for  the  3d  sing,  future  (idol, 
M.)  of  edek  '  it  is,'  i.  e.  is  so. 

2(a).  MICMAC. 

R(>v.  C.  Kauder,  R.  C.  missionary,  1861  (accompanying  "Micmac  or  Uccol- 
let  Hieroglyphics,"  Historical  Magazine,  vol.  v.,  p.  289).  The  vowels  as  in  Ger- 
man :  w  tor  CO  or  u. 


1. 

2. 
3. 


Nutschinen  wasok  ebin : 

Tschiptuk  deluisin  mekidedemek ; 

Wasok  n'telidanen  tschiptuk  igenemuiek  ula  nemulek  ule- 

dessenen  : 
Nadel  wasok  eikik  deli-skedask,  tschiptuk  elp  ninen  deli 

-skedulek  magamikek  eiuiek. 
Delamugubenikcl  essemiekel  apseh  nigetsch  kiskuk  dela- 

muktetsch  penegunemuin  nihinal ; 


12 


J.  H.  Trumhillf 


5.  Deli-abisiktaksik  wegaiuinamedenik,  elp  kil  Nikskam  deli 

-abisiktuiu  elueultiek ; 

6.  Melkenin  metsch  winsudil  mii  k'tigalinen, 

7.  Kesinukwamkel  winschikel  kokwel  tuachtuin. 

N'deliatsch. 

2(b).  MICMAC. 

The  same  version,  in  n  different  phonetic  notation,  from  Vetromile's  Indian 
Good  Book*  p.  225.  Also  printed,  with  an  interlinear  English  translation  — 
which  is  full  ol  errors  —  in  Vetromile's  The  Abnakis  and  their  History  ("Sevr 
York,  1866),  p.  43.  W  and  oo  stand  for  w  {oo) ;  k  (italic)  for  Germ,  ch;  j  and 
ch,  for  s  of  the  preceding  version. 

Nuschinen  waj6k  ebin : 

1.  Tchiptook  delwigin  meguid^demek  ; 

2.  Wajok  n'telid^nen  tchiptook  ignerawiek,  iila  nemulek  ule- 

d^chinen ; 

3.  N^tdl  wajok  deli  ch^edulk,  tchiptook  deli  chA;edulek  maka- 

miguek  eimek ; 

4.  Delamukubeniguel  echinii^guel,  apch    negii^ch  kichkook 

delamuktech  penegunnemwin  niliinem ; 

5.  Deli  abikchikta^achik  w^gaiwinametnik,  elkpil  [elk  kel] 

deli  abikchiktwin  elw^ultiek ; 

6.  Melkenin  mech  winnchudil  mu  k'tyg^linen ; 

7.  KeginuAarakel  winnchiguol  twaA;twin.    • 

N'delietch. 

As  translated  in  the  HisioriccU  Magazine : 

"  Our-Father  light  thou-art-sitting :  i  May  as-those-art  named  honored. 
2  Heaven  thatwe-go  may  us-give  there  we-see-thee  wewill-be-hnppy.  *  There 
[in]-heaven  they-are  as-they  obey-thee  may  also  we  so-we-obsy-thee,  [onj- 
earth  we-are.  *  The-same-fbod  iis-thou-hast-given  again  now  to-day  the-same- 
food  to  us  let-come  for  ournouriahment.  "*  As-we-pardon  whohave-been-angry- 
with-us,  also  thou  Great-Spirit  thou-us-pardon  sinners.  ^  Us-strengthen  never- 
again  bad-things  not  we-arc-brought.  " Evils  bad  of-every-kind  removefrom-us. 
That  is  true." 

Vetromile's  Translation : 

"  Our-Father  in-heaven  seated,  i  May  thyname  berespccted.  ^  In-heaven  to- 
ns may  grant  thee  to-see  in-staying.  ^  There  in-heaven  as  thou  art-obeyed  may 
so-be  obeyed  on  earth  whcre-we  are.  *  As  thouhast  givcn-it-tous  inthe-same- 
manner  also  now  to-day  give-it  our-nourishment  to-us.  ^  [As-]  we-forgive-them 
who-haveoffended-us  so  thou  0-God  forgive  our-faults.  *  rlold-us-strong  by-the- 
hand  not  to-fall.    ^  Kcep-far-fromus  sufferings,  evils.    Amen." 

Nuschinen  (n'mschinen,  M.)  '  our  father ';  from  cotch.  with 
1st  pi.  pronominal  affixes.  Wajok  (jvasoh  in  vers.  2  a)  means 
'  where  brightness,  or  light,   is,'   '  in  the  light ':    coajokcoek 


*  Alnambat)  Uli  Awikhigan.    Indian  Good  Book,  made  by  Eugene  Vetromile,  S. 
J.,  Indian  Patriarch,  &c.  (3d  ecMtion,  New  York,  1858.) 


m 


On  Algonkin  Versions  of  the  Lord's  Prayer. 


13 


Might,'  ^  majokoooi  'I  am  light'  (M.).  Comp.  AVjn.  masoS 
'  the  sun  shines,'  coass^ghen  '  it  is  clear,'  with  masaghSio 
"  vacud,"  coasagdicoi  "  inanitcr,  vide  "  (Rasles)  :  Chip,  wdssa 
*■  far  off,  xety  distant,'  and  wdss^ia  '  light,'  '  it  is  light.'  From 
the  same  root,  probably,  come  waskutsh  in  the  Montagnais 
version  (22),  aUsequamuk  in  the  Qiiiripi,  and  the  Delaware 
awossagame.  Ebin  (2d  pers.  sing.  cond.  pres.  of  ahi)  Hhou 
who  sittest '  or  '  remainest  at  rest ':  Mass.  dpean  ("  thou  that 
sittest,"  El.  in  Jer.  xxii.  2),  Del.  epian^  Alg.  &  Cree  epian. 
Maillard  wrote  wajok  eimeligel  for  "  qui  est  au  ciel,"  the  verb 
being  formed  from  eim  "je  suis"  —  more  correctly,  'j'y 
suis,'  '  I  am  in  or  at '  a  place  named. 

1.  "May  thy-naming  be  remembered,'  '  found-in-mind.' 
Delwigin  '  as  thou  art  called '  or  '  thy  so-calling';  delwigit  '  as 
he  is  called,'  'his  name'  (Vetrom.  501,  385).  Mekidedemek 
is  from  mekidedem  (miguidedem,  V.  401)  '  I  remember,'  liter- 
ally, '  find  in  mind,'  Chip,  mihvendam,  Abn.  mVkooitSha^- 
damen.  The  form,  in  -mek^  is  that  which  Maillard  gives  as 
the  infinitive  present.  The  same  word  is  used  in  a  Micmac 
Te  Deum,  given  by  Vetromile,  where  k'maldemek  peg  Hi 
meguidedemek  stands  for  '  thy-blood  most  precious'  (p.  500). 

2.  Vetromile's  translation  is  all  wrong  here  ;  the  other 
is  nearly  correct.  NHeliddnen  is  from  eliey  'I  go,'  1st  pi. 
pres.  subjunctive,  or  infinitive  future :  ula  (cola,  M.)  is  a 
demonstrative  adverb, '  there,  in  that  place ':  nemillek,  the  so- 
called  participle  of  the  verb  nemik  '  I  see '  (an  animate 
object),  means  '  we  having  seen  thee '  or  '  we  when  seeing 
thee.'  '  To-heaven  that-we-go  mayest  thou-grant-\is,  where 
we-seeing-thee  we-will-be-happy.' 

3.  J^atel  (jiatail,  liowse*)  '  yonder,'  '  in  that  place.'  Vetro- 
mile omits  eikik  '  they  [who]  are '  and  elp  ninen  '  so  also  we.' 
Uikik  is  1st  plural  and  ei7nek  1st  plur.  of  eim  '  I  am  there.' 
Deli,  au  adverb  meaning  '  such  as,'  '  so,'  is  a  common  prefix : 
as  in  dehvigin  '  thy  so-naming,'  in  the  final  n'deliatseJi '  I  so 
wish,'  and  six  times  before  verbs  in  the  3d,  4th,  and  oth  peti- 
tions.    Chxedidk,  ch\edulek,  are  from  chaktem  (with  ainm. 


*  Vocabulary  of  "Language  of  the  New  Brunswick  Indians,"  in  Proceedings  of 
the  P/iilohifical  Society,  vol.  iv.  (1850),  pp.  104—112. 

■       3       • 


14 


J.  H,  Trumbull, 


obj.  ehaktml)  'I  obey*  (M.  57);  comp.  nemillek,  above. 
Mahamiguem  '  tlic  eartb,'  maxamiguek  '  on  the  earth,'  is  com- 
pounded of  ma  (mam,  Maill.  81)  '  all  together,'  '  the  whole,' 
and  the  generic  -kamigS  'place':  comp.  Abn.  Jcetakamigo) 
'  main  land,'  literally, '  greatest  place.' 

4.  Neither  translation  is  correct.  In  fact,  the  Micmac  is 
untranslatable.  What  it  was  intended  to  mean  is  this  :  '  As 
we-have-eaten-that  which-thou  givest-us-to-eat,  again  now  to- 
day 80-lct-us-eat  [bread  ?]  to-nourish-us.'  Dela-mhkuheniguel 
and  dela-muktech,  are  forms  of  deli-malka)dem  '  I  so  cat ' 
(Maill.  62)  :  comp.  markodem-ideziben,  in  vers.  1 :  -ben  is  the 
characteristic  of  the  preterit ;  -el  final  requires  an  inanimate 
object.  Echemieguel  (from  echemooey  'I  give  to  eat')  is  the 
object  of  the  preceding  verb:  see  Maillard  (94),  "  Du  verbe 
regime,  alors  un  des  vcrbes  devient  nominatif  et  I'autre  ac- 
cusatif,"  each  receiving  change  of  form.  Penegunemuin  is  of 
uncertain  origin,  but  seems  to  be  derived  from  a  word  some- 
times used  for  '  bread,'  — penvguik,  and  in  tiie  Micmac  cate- 
chism, as  printed  by  Vetromile  (^Good  Book,  391,  898), pme- 
guik-took  '  of  bread ';  i\\o\\^\  jnhenakan  '  bread  '  is  more  com- 
mon (M.  39,  V.  398).  Nilunal  is  not  the  plural  of  the  pro- 
noun '  to  us,'  but  a  plural  noun-inanimate,  or  verbal,  meaning 
'  our  provisions,'  '  supply  of  food  ':  comp.  nirunan  "  nostram 
escam"  (vers.  1),  nlloonen  (v.  3). 

5.  Ablkchikt-axachik  and  -win,  from  abikcldktmeg  '  I  par- 
don,' literally,  '  I  completely  wipe  away,  blot  out,  efface.' 
The  prefix,  abi,  is  intensive.  The  root  kchik,  ksik,  appears  in 
Mass.  ehiskham  'he  sweeps,'  'wipes,'  Del.  tschiskham^  id., 
Chip,  gdssiig-ade  '  it  is  blotted  out,  pardoned,'  and  tckigataige 
'he  sweeps.'  Elp  'moreover,  also';  Ml  'fhou'  (n(yt  elk 
kel;  nor  elpkil,  in  one  word,  as  in  Vetr.  225).  Nikskam 
(nixkam,  V.),  introduced  in  vers.  2,  is  a  word  which  the  mis- 
sionaries understood  to  mean  '  spirit '  and  appropriated  as  a 
name  for  God* :  Kc/ii  Nixkam  'Great  Spirit,'  Wegi.-UU-Nix- 
kam  'from  Good  Spirit'  or  'Good  Spirit  proceeding  from,' 
for  the  third  person  of  the  Trinity  (Vetr.  365,  366)  :  Abn. 


I! 


*  Biard  aays  Niscaminon  was  a  name  of  the  Sun,  wliich  the  Indians  of  Acndic 
regarded  as  a  god. — Relation  (1616),  p.  20. 


On  Algonkin  Versions  of  the  Lord's  Prayer. 


15 


'  ■'i' 


%'. 


nimSsko)  'spirit,'  ketsi-niooeskoo  'the  Great  Spirit'  (Rasles). 
Maillard  uses  KijcfAk  ('  the  Creator  ')  for  '  God.' 

6.  Mtlkenin  'strengthen  us,'  'make  us  firm';  from  root 
yrielki  '  liard,  strong,  firm'  (Abn.  merk^,  Mass.  menukki'), 
melkei  '  I  am  firm,  hard ';  melkalojey  '  I  strengthen,  make 
secure' (M.  26,  87).  3fet8ch,  mech,  'more,'  'again.'  Win- 
sudil  (winnchudil  V.)  inan.  pi.  of  OJinsoodi ;  see  vers.  1 : 
Vetromile's  translation,  "  by  the  hand,"  is  a  strange  mistake. 
Mu  k'figalinen,  from  ygaie  'je  heurte '  (Maill.  47),  for  the 
negative  form  of  the  subj.  pres.  Ist  plur.,  but  the  sign  of 
the  inclusive  plural,  k'ty-,  is  improperly  used  for  nhy-  (nous 
mitres'). 

7.  The  two  English  translations  disagree  —  and  Vetro- 
mile's is  wrong  —  in  every  word  :  comp.  vers.  1.  Winchi- 
guel  kokwel  (the  plural  of  kokwei  '  something)  '  means  '  bad 
things';  tuacJiticin,  or  twaktwin  as  in  vers.  1,  from  temxtoijey 
"jc  jette  dehors"  (M.  93),  means  'cast  out  from  us'; 
keginuxamkel  (Jcecldnogmmhil  "  malfe  cogitationes,"  vers.  1) 
is  less  clear. 

N^deliatsch  '  be  it  so';  see,  above,  pet.  o,  deli. 

3.  MICMAC. 

From  The  Gospel  according  to  Saint  Matthew,  printed  for  the  use  of  the  Mic- 
mac  Mission  by  the  Britisli  and  Forcifrn  Bihlc  Society  {CharloiUiown,  1853). 
Transliterated  from  the  "jihonetic  alpliabct"  nsed  in  that  version.* 


1. 

2. 

3. 

4. 
5. 

G. 

7. 
8. 


Nooclnnen  tan  wasok  eyumun : 
Sabewadasich  ukwTsronumu. 
UktelTgewitewoodim  choogooTach. 
UkoolTdedakuimm    tulTach 


makuraigt'k 


stugech 


tSlTak 


wasogu. 


TosTgiskugewe  uTloonSn  Klskook  iguiiumcoin. 

Ak    tuli-abiksiktumooin    n'tCtadimkeweuminulu,    stugech 

nlnen  tt'lT-abiksiktakujiK  taniK  t6too-inSmujiK. 
Ak  mco  ulTguldakunin  asiratimkewciktuK  ; 
KadcD  ootalkalin  winsoodiKtcogu. 
Mudu  Kil   wedalTgamin   glTgowagl,   ak   umlgigunodT,  ak 

ukpumidelsoodT,  yapchoou.     Amen. 


*  Prononnce :  a  as  in  alms ;  U  as  in  am ;  e.  as  a  in  age ;  g  as  in  edge ;  i  as  «  in 
eat;  i  as  in  it;  o  as  in  open ;  oo  as  oo  in  food;  u  as  in  up  (the  neutral  short  vowel 
which  some  writers  represent  by  a,  others  by  v,  and  others  by  an  apostrophe 


16 


J.  U.  Trmnhill, 


'Our-Father  who  iu-li«^lit  dwellcst.'  Tan  (pi.  tanik)  is 
used  hero  and  in  the  oth  polition  as  a  relative, '  who,'  and 
was  so  classed  by  Maillard  (Gr.  21),  thonj^h  it  is  properly  a 
demonstrative  and  interrogative  ;  Mass.  toh,  Narrag.  tou^  ta? 
where?  what?  tunna  'whence'?  Cree  tana  'which*?  tan- 
itte  'where'?  Del.  <a,  tani?  Eyumun  (^eimen,  Maill.),  2d 
pers.  indicative  present  from  ei/v7n  (eim^  M.)  '  I  am  there '; 
tan  wasok  ehk  '  he  who  is  in  heaven,'  Matt.  v.  16. 

1.  '  Let-it-be-thought-holy  thyname  '  —  seems  to  be  the 
meaning  intended  ;  but  the  verb  is  of  questionable  origin  and 
form.  The  author  of  this  version  of  Matthew  uses  sdhewit 
and  (inan.)  sdbetvik  for  'holy,'  'just,'  'righteous,'  i.  19,  vii. 
6,  sdbncoolt'ijlk  "  the  righteous  "  (plur.)  ix.  13  ;  and  so,  Vetro- 
mile  in  Ps.  cxi.  3,  chebewit  '  righteous.'  Maillard  translates 
tlie  same  participle,  chabecoit,  by  "  sage."  It  is  from  the 
equivalent  of  Mass.  sa77i])wi  =  'La.t.  rectus  (used  by  Eliot  for 
♦straight,'  'right,  just,  righteous,'  &c.)  and  of  Abu.  sanbicoi 
'  fairly,  justly,'  "  sans  feinte  "  (R.)  :  mbeivit  is  properly  used 
in  Matt.  i.  19  for  'a  just  man';  the  derived  verb  sebewadasi 
(^cliabecoidachi  Maill.)  means  'to  think  it  just,  or  right,'  — 
not '  to  think  it  lioly.^  Nhvuwnum  '  my  name '  (xviii.  20)  ; 
tel-mlsit '  named,'  i,  e.  '  so  called '  (x.  2  :  comp.  Mass.  wesuonk 
'calliiig,'  'name'):  k\vlsoonumu  'thy  name';  the  pronom. 
prefix  (/c)  "  se  prononce  euk,  tr^s  bref"  (Maill.  11),  or  as 
this  translator  writes  it,  uk. 

2.  '  Thy-kingdom  let-it-come.'  Eligeivit  (eUguSooit^  M.) 
'  king ';  cot-eligewagim  '  his  kingdom '  (xi.  12)  or  '  ownership.' 

3.  '  What-thou-willest  be-it-so  on-earth  as  it-is-so  in-heaven 
(place  of  light).'  Tullach,  tellak,  from  tell  (deli,  v.  2)  '  so, 
such,'  telek  {dsleg,  M.)  '  it  is  such ':  telek  stugech  "  it  is  like 
to,"  such  as  (xiii.  31),  telek  stuge,  ieleek  stuge  (xiii.  24,  33). 

4.  '  Of-each-day    our-nourishment    to-day    give-us.'      Test 
(^dech,  M.)  as  a  prefix  means 
'  daily'  (xxvi.   -55).     Nllmnen 
day '  (kiskxogu,  xvi.  3  ;  kichkwk,  M.) 


'  each  '  or  '  every  ';  teslgiskuk 
see  vv.  2,  2b.     Klskwk  '  to- 


merely);  cA  as  in  church;  the  consonants  us  in  English.  In  this  jjhonetic  alplia- 
bet  c  is  marked  as  "  always  hard,"'  but  in  the  text  both  c  and  k  are  used,  and  ap- 
parently represent  the  same  sound.  I  have  substituted  k  for  the  c  (when  not  fol- 
lowed by  h)  and  distinguished  the  k  of  the  original  by  a  small  capital. 


/  \ 


\ 


f 


On  Algonhin  Vermnn  of  the  LorcCn  Prayer. 


17 


/ 


5.  '  And  8o-forgive-u8  our-owings  as  we  so-lbrgive-thcm  who 
owe-us.'  Tan  tetonnu  "  wliat  thou  owcst"  me  (xviii.  28), 
iyunumoooch  tetatlimkeioeyu  "  he  forgave  [lit.  gave]  liim  tlic 
debt "  (V.  27)  :  tetwinu  '  what  is  owed  to  me,'  tetadimku 
'  what  is  owed  by  me.' 

6.  '  And  not  lead-us-away  temptation-into.'  The  last  word 
has  tlie  common  Micmac  postposition  iktook  '  into,  within, 
with,  on,'  —  winch,  says  Maillard  "  va  h,  merveille  \  la  fin 
dcs  mots  surtout  au  singulicr,"  but  is  often  contracted  to  a 
simple  'k. 

7.  'But  keep-usfrom  what-is-evil.'  Kaih)  =  chkadm  "  ce- 
pendant"  (Maill.),  Mass.  qui '  yet,  except  that,  but'  (El.). 

8.  "For  to  thee  itbelongs-to  kingdom,  and  strength,  and 
glory  (?),  Always."  Mudu=^moxlo  "  cependant,"  Maill. 
Weddlijjdmin  is  incorrect  in  form  ;  whether  used  as  verb  or 
noun  it  should  have  the  prefix  of  the  second  person  and  the 
termination  -al  or  H  of  the  inanimate  plural ;  comp.  aligan, 
pi.  alli/anal  '  property,  goods,'  FtaliyueminH  or  -garti'l  '  thy 
goods'  (Maill.  18),  ootaligamid  'his  goods,'  Matt.  xxv.  14. 
Ydpchoou  '  always ';  yapchioo,  M. 


T 


-4^ 


4.  MILICITE. 

[Indians  of  St.  .John's  River;  Ulnstehihiek,  "Etehcmins"  of  the  French; 
Mareschites.]     From  Vctromile's  Good  Book,  71,  079. 

N'miktankuscna  spemkik  (3yJtne : 

1.  Sangmanwi  tetanzit  k'tliwizoti. 

2.  Tchibctook  witcheyuleku. 

3.  Tanne   etutchi   saktask   spemook,  tchibatook   na   etutchi 

saktask  k'tahkamikook. 

4.  N'pipcnakan  mina  ena  messiwi  ghiskahkil   weulinaraekil 

elmigbiskak  n'petsamieku. 

5.  Wenwekahinewinemet  eli   wculitelmoghet,  kil  na   weka- 

yuleku  eli  wculitehclmine. 

6.  Klotcmwine  katawi  aneyulieku. 

7.  Mehvas  m(;tch  ahikik  mikokomieku  ayma   te  tahantam- 

wine. 

T6  eleyt. 

Vetromile  gives  this  as  a  specimen  of  "  pure  Mareschite," 
copied  from  "  an  ancient  manu.-cript."  Whatever  difference 
of  speech  may  formerly  have  been  between  the  '  Etchemins ' 


18 


J.   U.   Tmmhull, 


of  St.  John's  Kivcr  and  of  Pussamaciuoddy  Bay,  tho  rem- 
nants of  Iho  two  tribes  now  use  snhstantially  tin;  same  lan- 
guage, and  a  prayer  (v,  (5)  which  Vutroniilo  prints  on  one 
page  as  "  pure  I'as.saniinpKxldy  "  appears  on  another  as  "  Ma- 
reschite,  that  is,  in  St.  .John's  Indian  language"  {Good  Hoo/c, 
20,  208).  In  an  old  MS.  volume  (more  particularly  de- 
scribed in  a  note  after  version  8)  I  find  among  prayers  in 
"Marichit,"  another  form  of  the  above  version,  in  which  the 
Canniba  r  takes  tho  jdaco  of  Vetromilc's  '"  pure  Marcschito  " 
I,  except  ill  one  word,  mailoin  (==nicln'a»)  in  the  seventh 
petition  ;  and  some  other  peculiarities  of  local  dialect  are  i)er- 
haps  to  be  detected  under  the  disguise  of  the  wiiter's  strange 
spelling.  He  used,  inditferently,  e  and  qn  for  k  (but  his  c  is 
soft  before  <;),  and  v  for  Engl,  w  consonant  (^which  I  have 
substituted,  in  printing)  : 


4(b).  MILICITE. 

*  Quemitangousna  spemquic  eyn  : 

1.  Sagmaiii  todaso  triuisodi. 

2.  Chiptoc  ouichayorcc. 

3.  Tanaitochei  sactoceque  spomoc,  chiptoc  luitochei  sactorec 

quetacniigouc. 

4.  Tepeipenognepin  meceiu  quisgaquir  ueconareino  nemequir 

ermequiscac  smiii. 

5.  Woinoueca  yououincmcte   eriucwourcitenneguet  quir  iia 

woika  yorec  cri-woiwoureitcrmin. 

6.  Guerotemo  ouin  catiwounai  yortiec. 

7.  Mailois  maijai  yguir  micocmaiguir  aymatatmouin. 

Terech. 

The  invocation  is  substantially  the  same  as  in  the  Penob- 
scot-Abnaki.  1.  Sangmanwi  (^sagamowce,  Rand)  is  from 
sangman^  "  the  title  which  the  Indians  give  to  the  first  chief 
of  the  tribe,  and  "  (according  to  Vetromilo,  Good  Book,  278) 
"  it  means  Over-the-whole-World."  It  is,  in  fact,  the  name 
which  has  been  anglicized  as  'sagamore'  and  'sachem,'  and 
means,  simply,  a  '  chief,'  '  one  who  has  precedence,'  Some 
of   the    missionaries    used    it    for  '  lord,'   '  sovereign,'  &c. ; 


*  Q"  (A;^')  of  the  inclusive  plural  is  wrongly  used  for  N'  of  the  exclusive;  see 
note  after  versions  8,  9. 


On  Algonhin  Verdonn  of  the  Lord's  Prayer. 


10 


k'siitigmdnmena  Zezus  "our  Sangman  Jesus"  (Vctr.  281) 
mnymanwi  Mallal  (ITymn,  id.  102)  and  mngmamhoewi 
Malial  '  reinale-Hangman  Mary  (217) ;  Mioniac,  chakmau 
{ehaxnmn,  M.)  and  k't'hafcmnminen  (id.  4:J8).  Tlio  Cana- 
dian missionary,  P.  Lc  Jcunc,  says,  of  sagamo,  "I  bclicvo 
this  word  came  fVom  Acadie.  The  true  [Monta<rnais]  word 
is  onkhimau'^  (delation,  1083,  p.  IS);  conip.  Chip,  ogitnif. 
JCtliwizoti  (^kalnwnzHtl  and  -zntl,  Vctr.  20(5,  100)  '  thy  name,' 
'  what  thou  callest  thyself;  tdewf'noft'k,  v.  o  :  hut  tlie  (brni  is 
incorrect,  for  t  in  the  hist  sylhihle  marks  tlie  name  as  heh)ug- 
ing  to  an  //m/u'm'/^«  ol)icct:  comp.  Al)n.  ('liictzigin,  aliwman, 
vv.  7,  8.  Ti'tanzit  (todano^  v.  4h)  stands  for  Fr.  '  soit,'  and  is 
manufactured  from  the  inanimate  demonstrative  (Abu.  tanni) 
with  tlie  mark  of  tlie  future  imperative,  to  give  the  meaning, 
"  Chief  Ict-it-be  (or,  become)  thy-name.' 

2.  Tfhihatook  (^chefptooke,  Rand),  as  in  Micmac,  is  a  strong 
affirmative,  used  only  with  regard  to  future  or  conditional 
action:  Abu.  tarohatmi  "  vraiment,  oui"  (Rille).  WUchlgu- 
h'ku  '  come  to  us '  (^from  the  place  where  thou  art)  :  the  root 
denotes  '  coming  from,'  and  docs  not  necessarily  imply 
'coming  to'  the  speaker:  Micm.  Idn  mcgien  'whence  thou 
comest'  (Maill.  22)  ;  Mass.  ivutchaigeu  '  he  comes  from,'  toh 
wadohiit '  whence  ho  comes  '  (El.)  ;  Chip,  odishi  and  ondaxhan 
'come  hither'  (Har.).  The  verb  is  hero  in  the  imperative, 
2d  sing.  Other  forms  occur  in  the  Milicite  prayers  and 
hymns  printed  l)y  Vetromile :  ivrtchi  uleydn  '  thou  Avho 
comest,'  wetchi  ideyt  '  he  who  comes '  (Veni  Creator,  p.  206). 

3.  Tanne  etutchi  .  .  .  na  etuchi,  '  as  it  is  there  ...  so  be  it 
hero.'  Saktask  (comp.  skcdask,  chxedoolk,  vv.  2,  3),  from  a 
verb  meaning  '  to  obey,'  the  equivalent  of  Micm.  chaktem, 
Abn.  ne-kiktam.  Sp<^mook,  spemkik,  '  in  heaven,'  literally, 
"  on  high  ':  spemk  te  k' tahkemiku  '  heaven  and  earth  '  (Vctr. 
B07)  and  spemook,  ktahkamikook  (id.  100)  :  see  Abnaki  ver- 
sions. 

4.  N^pipendkati'nmia  'our  bread':  Micmac  pipenakan 
(Vctr.  303),  pibenokuH  (Rand).  In  the  ^lilicite  Catechism 
(Vctr.  333,  334) /te/)antj  stands  for  'bread,' =  Abn.  aba"n; 
sec  vv.  G,  7.   post.      3fei!si(vi   'ail,  every' (Abn.    mcssioDi). 


£0 


«/.  It.   Tnimhnll, 


Ghinkakll  *  <layM,'  itmii.  pi.  of  ghhlmk  (Mass.  h'sukok,  Chip. 
gajhjak)  '  whoii  it  in  day,'  '  tlio  day-timn  ';  ebnii/hhkak  'dining 
thin  day,  to-day,'  =  Aim.  t'nnekiztyak  (U.). 

N'petmmit'ku  was  intoiidod  to  oxproHs  '  givo  ua ':  coinp. 
Abu.  ne-piam'inuran  '  1  give  it  him,  gratuitouHly,'  and  Micin. 
pepchi'imi  '  I  give  him.'  But  the  {>ro(ixcd  pronoun  cannot 
properly  l)o  uncd  with  the  imperative,  and  the  verb  itself  is 
not  well  chosen, — '  I  give  to  eat'  being  always  expressed  iu 
Algonkin,  by  a  single  verl). 

5.  iVfhilitehelmine  '  j)ard()n  us '  (comp.  Abn.  nwritehi^ma" 
'I  pardon  him '(R.),  is  found  in  prayers  «fec.  in  the  thi  e 
dialects,  Micinae,  Milicite,  and  Abnaki  (see  Vetr.  Guaa 
Book,  103,  18;5,  218,  45,  &c.) :  iveulUelmanetch  '  pardon 
thou '  (id.  214)  :  k'wehUtelniukunuma  '  thou  who  pardonost.' 
WekayuUku  (jweghiheuku,  V.  349)  '  we  do  wrong '  to  others : 
wekiihinewhiemet '  who  does  wrong  to  us '?  Comp.  woffiiiwina- 
metnik,  vers.  8  ;  and  Abn.  n(o{'(jhih(oghe  '  he  docs  mo  wrong,' 
rim^'ghiha** '  I  do  him  wrong'  (R.). 


5.  MILICITE. 
llcv.  S.  T.  Rand,  in  Sclioolcnift's  Tmlian  Tribrs,  &c ,  vol.  v.,  p,  502. 

Metoxsoii'a  sjMimkek  ayeiin 

1.  Sagamowe  tchnoxse'cn  tclowesotek. 

2.  Cheptooke  wecheyulek 

8.  Spumkek  taun  etooche  sauktoolek  spumakaye'on. 
4.  Tooepnauknamcn    kcsekcsskahkel    wekayeulek    elmekes- 
kaak  kelmetsmin  awoole. 

6.  Mahateniooin  kate  aldwanayoolte'ek 

7.  Elmas  wccheakel  mekokemaykel  nemahatchumtoomooin. 

I  have  substituted  e  <"or  Mr.  Rand's  doJible  ee,  and  oniittod 
the  hyphens  between  syllables.  His  '  "wtls  hi' ">o  apparently 
the  English  sounds.  Schoolcraft  prints  this  version  in  four 
clauses,  marked  oy  the  four  periods  I  have  retained,  and 
without  other  punctuation  or  separation  of  the  petitions. 
T'iC  third  petition  is  incomplete,  the  fifth  is  omitted,  and  the 
whole  L  so  thick-strewed  with  errors  of  copy  that  time  given 
to  i*9  examinaiion  would  be  wasted. 

Mr.  Rand  was  a  Protestant  missionary  to  the  Indians  of 
Nova  Scotia  and  New  Brunswick.     He  contributed  to  School- 


On  Alffonk'm  Versionn  of  (he  LonVa  Prayer.  21 

craft'H  hiih'an  Triht'H  (vol.  v.,  pp.  ^TS-oSO),  a  vocabulary  of 
tlic  Micmac  I  uiguago,  and  (vol.  v.,  pp.  090,  691)  a  table  of 
Milicito  nuiucMals.  1  ri^rot  my  inability  to  procure  a  cor- 
roctcil  copy  of  this  voraioii. 


6.  ABNAKI. 

I'A88,VMAQUOl)DY. 

Fmiii  Vftroinilo'rt  Good  Book,  \).  at>8,  wlusro  it  is  Haiil  to  bo  tiiken  from  "  an 
old  iimniisL'i'ipt  l)(>loii(;itiK  (us  Mr.  Vetruiiiilu  llioii;;lit)  to  lluv.  Siihastiiin  UusIch." 
Oil  |).  21),  till!  sumo  vur^iuu  iH  given,  ud  "in  Miirciiciiitu  [MiliuitcJ  liinguiigo." 
8oc  notu  on  Milioitu  v.  4. 

N'iniktakuseii  spomkik  6hine : 

1.  SaguianwohnogudctH  t^Hvviziybi. 

2.  Kctepoltomwaj^ben  petzussowitcb. 

8.  Ketololtouiwagben  uli  tsiksotaguclots  yuttel  ktalikcmigook 
tabalo  te  spciukik. 

4.  Milino  teklitcb  beingbiskak  ctaskiskwe  n'tapancnien, 

5.  Te    ancbeltcuiobuyeku    n'twal)ellokowagbeiieiiuul    tabalo 

niloii  isW  uiiebeltemobuyoku  'ewabcllokedjik. 
G.  Te  ckkwi  lossclinc  unemiotwagbcnck. 
7.  Wedji  gbigbibinc  tannik  mtidzikkil. 
Nialetcb. 


7.  ABaAKI. 

passamaquoddy. 

Vetromiln,  ."578,  us  "  pnrc  Abniiki,"  from  "  iin  nncicnt  mannscript."  "  Erery 
vowel  miirkcd  with  an  iiLcciit  has  ii  nasal  sound."  The  dialect  does  not  differ 
matcriiUly  from  that  of  the  preceding  version,  thoiigli  the  writers  did  not  agree 
in  tlieir  j)honetic  notation. 

Ncmitoksena  spnmkik  aiiau : 

1,  Sogmowalmeguadicb  alivvisian. 

2.  Kotolialdiimwogan  paiomwicb. 

3    Kalaldainwogan  likitOguadicb  tali  kik  tab^lawi  tali  spom- 
kik. 

4.  Nomilina'  nikuobi  pamgiskak  nodattosgiskut^  ab6nmena. 

5.  Ta    aiialialdarnawina    nebalal5kaw6gauiienewal    tabdlawi 

niuita  all  anabaldainawOak  palikadoguagik. 

6.  Ta  akui  losalina  weuemibodu6ganek. 

7.  Weji  kaduiuabadaki  tdiii  majigek. 

Nialacb. 

*  Misj)rinto(l,  for  Mdmilinaf 


22 


J.  H.   TrnvihuU, 


8.    ABNAKI, 


PKNOUSCOT. 


Rev.  Edinond  Demilier,  in  Anualcs  tie  In  Profttfjutioii  de  In  Foi,  vol.  viii.,  p. 
197  (Nov.  183.5),  where  it  i.s  printed  without  pnnctuation,  capitals,  or  division  hy 
petitions.  It  is  full  of  errors,  whirh  I  have  not  attempted  to  eorrect,  except  by 
interlininp:  the  same  version  nearly,  in  a  different  orthof^raphy,  irom  Vetroniile  s 
Good  Book,  p.  19, 

Kemitankscna  spomkik  ayan  : 
K^mitanqscnd  spomkik  ryan : 

1.  Waiwaisclmoguatch  ayiliwisian. 
Weweselmoquotvh  eliwuian. 

2.  Amantai  paitriwai  witawaikai  kctcp<iltainoliaiigcncck. 
Amdnte  neghe  pctsm'i'toitan'i'kpane  kdcpelUivwhanijaneck. 

3.  Aylikitankoiiak     ketolailtamoliangan     spomkik     tali     yo 
^li  kVctanguuk        kcVldaiHohhtgan         apumkik     tali    yo 

nanijHkik  paitclii  kiktaiikouataitchc. 
naiiipik)k    pet^thikiktaitgrKitctche. 

4.  Mamilinai  yo  paimi  <ihist>ak  daitaskiskouai  aipoumcua. 
3Iamirine  go  j^i'niighisgdk        etaskikite      iCUtpdnmcnd. 

5.  Yopa  hatelii  auailiailtaiua  wihaikai  kaissikakan  wiliiolai- 
YopahatelU      anclieldamawihek  kvsifi       kakanwihiole- 

kaipan    aliniona    kisi     uiiailiailtamakokaik     kaikaiuvia 
h'pun,     cli  nyona    kisi      auehdduinahokct         kekanwia- 
kaitaipanik. 
k^tepanik. 

6.  Mosak  kaita  li'tclii  kitawikaik  tainpamolioiitchi  sajiliilion- 
Momk  ketali  tchikiktawlgliek      taviaiididntchi        saghihun- 

iicminaniai. 
miliiraim''h'. 

7.  Oulaliamistakai  saghiliousoiiaininai  mainaitcliikill. 
Ulanmtlu'  isagJuhui^'Juiix  ine      mnuatchikil. 

Nialest. 
Nialetch. 

Father  Demilicr  came  to  America  in  LS^v),  and  was  sta- 
tioned at  Pleasant  Point  (Perry,  ]Me.),  on  the  west  side  of 
Passainaqnoddy  Bay.  Ilis  letter  printed  in  the  Annales  (1. 
c.)  was  written  in  the  spring  of  18:54,  less  than  a  year  after 
his  arrival  and  certainly  before  he  had  made  great  j)rogress 
in  learning  the  language.  The  form  of  prayer,  he  writes,  •'  is 
such  as  is  said  daily  "  at  the  mission,  for  though  the  Indians 


On  Algonkin  Versions  of  the  Lord's  Prayer. 


23 


of  Pleasant  Point  are  of  the  Passamaquoddy  tribe,  "  the 
Penobscot  dialect  is,  there,  what  the  Latin  is  in  France,  the 
consecrated  langnage."  His  predecessor,  the  Rev.  Mr.  Ro* 
magnd  (who  returned  to  France  in  1825)  left  a  little  book  of 
prayers,  in  manuscript,  and  this  was  printed  for  the  use  of 
the  mission  early  in  188-4.  From  it,  probably,  Bemilier  took 
this  version  ;  but  he  complains  that  the  book  was  full  of 
errors,  and  that  he  "  had  to  undertake  a  new  work,  going 
through  all  the  prayers  with  the  Indians,  to  compare  and 
correct  thorn." 

A  small  volume  of  prayers,  in  manuscript,  which  may  have 
been  Romagud's,  but  probably  is  of  earlier  date,  is  now  in 
the  library  of  Mr.  Brinloy,  of  Hartford.  It  was  formerly  in 
the  possession  of  Bishop  Chevcrus,  by  whom  it  was  presented 
to  Dr.  John  Pickering.  It  contains  "  Pri^re  du  matin,  en 
Maricldt""  (Milicite),  "  Pricre  du  soir,  en  Caniba,'"  "  Cate- 
chisme,"  <fec.  The  Milicitc  version  (41))  of  the  Pater-noster 
agrees,  for  the  most  part,  with  Vetromile's  "  pvu'e  Mareschit," 
but  has  r  in  place  of  I,  &c.  The  Canniba  version,  which  cor- 
responds to  the  Penobscot  (v.  8)  of  Demilicr  and  Yetromile, 
will  be  found  on  the  next  page  (v.  9i). 

9.  ABNAKI. 

CANNIBA. 

From  a  MS.  voluiiio  of  Prieres  des  SanviKjfis  Abnakls  de  St.  Fmiigols ;  in  the 
iibmry  of  (jcu.  Hiiiilcy,  Ks(i. 

Nemitta"g<osena  spomkik  e'ian : 

1.  Sa"ghanui"  aaermeginiitcts  ericoisian. 

2.  Anuintc  negai  petsi  (oeu)itla(X)(!ghcsa  kcteberdamooangan. 

3.  [Ari  kiktiUHjojak  kd('reniama)a"(jmi]  spomkik  dari  io  nanbi 

kik  potsi  kiktong(oats. 

4.  Mammirin(j  io  pcmkiskak  ettassckisk(i)c  abannemena. 

5.  loba  atsi  anaherdamancDicghe    ghcganoiiluoregheban,  eri 

nicnna  anaherdamanlvcd  ghcgaiuuihiakedebanik. 

6.  Ma)sak  dari  tsighittaojikkek  taunuinpi>a  oDtsi  scoghi  ari- 

tdoangonik. 

7.  COronmistaki  saghca)sa)a"min6  mematsighik. 

Ni-arets. 

This   version   is   nearly  the   same   which   Vctromilc   and 
Demilier  give  for  the  modern  Penobscot,  but  the  dialect  is 


24 


J.  H.  Trumbull, 


that  of  the  "  Cannibas  "  or  Kennebec-Abnakis,  among  whom 
Rasles  labored  and  compiled  his  dictionary.  The  MS.  vol- 
ume from  which  it  is  taken  formerly  belonged  to  Dr.  Pick- 
ering, to  whom  it  was  given  by  Bishc/^  Cheverus.  From  the 
general  accordance  of  its  phonography  with  that  of  Rasles,  I 
infer  that  it  is  a  copy  of  a  manual  prepared  by  that  mission- 
ary. It  was  written,  probably,  before  the  middle  of  the  last 
century.  After  Rasles'  death  about  laO  of  his  Norridgewock 
Indians  removed  from  the  Kennebec  to  St.  Francis,  on  the 
St.  Lawrence,  and  others  of  the  tribe  were  scattered  among 
different  Abnaki  bands  in  Maine. 

In  transcribing,  I  have  substituted  "  (superior)  for  the  ri 
which  is  used  by  tlie  writer  (as  it  was  by  Rasles)  to  mark  a 
nasalized  vowel ;  co  for  his  8 ;  and  I  have  supplied  three  words 
omitted  from  the  third  petition.  The  Norridgewock  Indians 
used  r  for  the  Penobscot  I,  and  ts  for  the  stronger  tch  and  ch 
of  the  eastern  tribes,  as  in  ni-alets  ('  so  be  it ')  for  Penobscot 
ni-aletch ;  but  among  the  St.  Francis  band,  the  Penobscot 
dialect  has  prevailed.  According  to  Vetromile  (^G-ood  Book, 
268)  "  the  Passamaquoddy  tribe  at  present  recite  the  Lord's 
Prayer  &c.  in  Canniba  language,  yet  a  great  many  of  them 
say  the  same  in  pure  Passamaquoddy  language." 

I  insert  here,  tl;e  form  from  "  Priere  du  soir  en  Caniba," 
m  another  MS.  volume  (mentioned  on  the  preceding  page).  It 
is  the  same  which  Demilier  and  Vetromile  give  in  the  Penob- 
scot dialect,  except  in  the  6th  and  7th  petitions. 

9b.    CANNIBA.* 

Quemitangousna  spomquic  eyanc : 

1.  Ueuersermougouadge  eriuisiane. 

2.  Amantai    naigai    paichi    ucuitauegsa    quetepertamoanga- 

nequo. 

3.  Eriquetongouac   quetererdamoangane   spomquic  tar(i  na- 

beiquic  paichi  quitangouadge. 

4.  Mamirinai   yopaimquisca   etasquisqnoi   abanemena. 

5.  Yobachi   auerdama  arouyecai,  caicanui   oraigbane  erini- 

ona  quisi  anerdama  uocout  caicanuyo  quctepanai. 

6.  Mosak  tari  chiguitauicaig  tamanpachei  saguei  aritoangauic. 

7.  Oranmistoqui  saguaiusuanmiuai  machigquic. 

Niarets. 

*  The  writer  uses  the  French  t/u  for  k,  and  liis  Hnul  e  (as  in  eyane)  is  mute, 
unless  accented. 


}      I       ^ 


T 


On  Algonhin  Versions  of  the  Lord's  Prayer. 


25 


T 


In  the  following  notes  I  principally  rely  on  Rasles's  Dic- 
tionary (R.)»  with  occasional  references  to  Vetromile's  Good 
Book  (Vetr.),  and  to  a  little  volume*  prepared  for  the  St. 
Francis  Indians  by  Peter  Paul  Ozunkherhine  or  Wzokhllain 
(Wzic.),  a  native  Abnaki,  educated  in  Moor's  Indian  School, 
Hanover,  N.  IL,  who  maintained  a  mission-school  at  St. 
Francis  from  1830  to  1858.  Ozunkherhine  spoke  and  wrote 
English  with  ease  and  accuracy,  was  a  man  of  more  than 
ordinary  intelligence,  and  —  living  among  and  writing  for  his 
own  people  —  his  authority  is  of  the  highest,  on  all  that  con- 
cerns the  western- Abnaki  dialect. 

'Our-Father  on-high  who- there -dwellest.'  ]V^emi^ta"(jo)8 
(R.),  « Wto^wes  (Wzk.)  '  my  father':  comp.  nada"ga)  'my 
son-in-law,'  n'nada^goos  '  my  cousin '  (R.)  and  Narrag.  na- 
tdnks  '  my  cousin ';  Mass.  adtonkqs  '  kinsman,'  togquos  '  a 
twin'  (El.);  Chip,  nidangoahe  'my  female  cousin'  (Bar.). 
In  vv.  6,  7,  and  9,  the  affixes  are  those  of  the  1st  person 
exclusive  plural,  but  in  v.  8  (Dcmilicr's  or  Romagn(j's,  and 
Vetromile's)  the  form  is  tliat  of  the  inclusive  ]A\\yvl\,  and  the 
Deity  is  addressed,  not  as  '  Father  of  us  all'  but  as  '  Father 
of  thyself  and  us':  Kemita"ga)s(^na  means  '  Our  and  your 
Father,'  a  proper  expression  when  God  is  spoken  of,  but  a 
very  improper  one  in  addressing  prayer  to  him.  AV^o  shall 
find  tlie  same  mistake  in  other  versions.  Spemkik  '  on  high  '; 
spemek  'high'  (R.)  ;  Chip,  ishpiming,  Moh.  spummuck  (v. 
13),  IShawn.  spimmiki  (v.  34)  :  spukgiskm  ta  kl  '  heaven  and 
earth '  (Wzk.  in  Ex.  xx.  11)  :  Rasles  has  kizmko)  for  '  heaven.' 
£ian,  eyan,  ehinc, '  thou  who  art  (dwellest)  there ';  see  p.  114. 

1.  Let  it  be  greatly-esteemed  thy-name.'  Sa"ghama"a)e, 
from  sa^gma"  '  chief,  captain ';  ne-sa"gma"a)erma'^  '  I  regard 
him  as  chief,'  or  '  esteem  him  highly ';  witli  an  inan.  object, 
8a"gma"a)ermegooat  'it  is  regarded  as  chief  or  'esteemed 
high.'  In  V.  8,  a  diflerent  verb  is  used,  tvewesehnoguatch  '  let 
it  be  greatly  distinguished,'  literally,  '  embellished '  or  '  hon- 
orably decorated';  ne-Meooessiha"^  'I  embellish  him  greatly' 
(R.)  ;   with    inan.  object,  wawaxlfokio   '  lie   blessed  it,'  and 


*  Waicasi  Laijldamwoffunek  &c',.    [Holy  I-aws,  Ten  Coiumuniliuciits,  with  Ex- 
planations, for  Christiiui  Iiistiuclion.|     P.  1*.  Wzokhiliiin.     (Boston,  IB.'W. ) 


26 


J.  H.  Trumbull^ 


ivaivasi  'holy,  hallowed'  (W zk.'),  acoeooessi  'blessed'  (MS.). 
£ri(joman,  eUwiziyin,  ayiliwman,  2d  pers.  sing,  conditional 
(participle)  of  arimism  'he  is  called'  (R.),  lit.  'thy  so- 
calling'  or  '  as  thou  art  called.'  * 

2.  Amiuite  "  ])lut  a  Dieu  "  (R.), '  would  that,'  Lat.  utinam. 
Negai  is  omitted  in  vv.  6,  7,  and  by  Demilier  in  v.  8,  where 
Vetroinile  inserts  neghe,  which  seems  to  be  naighe  of  Rasles, 
'  when,  at  that  time ':  but  Rasles  has  also  nega  and  ne/cka^ 
'  there,  in  that  place.'  Keteberdamwangan  '  thy  government,' 
a  verbal  from  ne  tdwrdam  'I  govern'  (R.).  In  v.  8,  this 
verbal  has  the  locative  suffix,  and  the  meaning  aimed  at  per- 
haps was :  '  May  we  be  with  thee  in  thy  kingdom.'  In  vers. 
7,  only,  we  have  a  correct  form  of  the  verb,  paiomtvich  (Mass. 
pegaumoDutch,  v.  10)  '  let  it  come.'  In  Algonkin  grammar  an 
inanimate  object  cannot  properly  be  made  the  subject  of  an 
active  verb,  but  is  always  regarded  as  acted  upon,  the  verb 
taking  a  quasi  j)assive  form.  In  the  eastern  dialects,  m,  in 
the  formative,  is  a  characteristic  of  these  "  personifying " 
verbs :  c.  g.  Mass.  peyau  '  he  comes,'  peya%imoo  '  it  comes,' 
i.  0. '  is  caused  to  come  ';  so,  pegau7)io)-i(tch,  imperat.  3d  sing. 
'  let  it  come  ';  and  in  the  Abnaki  we  have  the  corresponding 
forms  used  by  Rasles,  im  aba"7i  '  he  comes  here,'  baia"ma)ia) 
'  it  comes,'  and  more  accurately  by  Ozunkhcrhine,  paioH 
(jpayont,  El.)  '  when  he  comes,'  paio"mf»ik  '  when  it  comes,' 
jyaiatci  '  he  comes,'  paio"ma)  '  it  comes,'  &c*  Petzussetvitch 
(v.  6)  is  from  a  verb  moaning  '  to  approach,'  '  to  come  (or  be 
brought)  near^  (pessoidcoss^  'approach  thou,'  pe8sa>tsio)i 
'•near,'  R.)  ;  bvit  it  denotes  approximation  in  space,  not  in 
time,  and  is  wrongly  used  in  such  expressions  as  etodji  pet- 
zosseivik  ''  when  the  time  arrives,"  as  in  the  Passamaquoddy 
Catechism  (Vetr.  847). 

3.  '  So-as  they-obcy  thy-will  on-high  there  so  on-earth  let- 
it-be-obeyed ':  in  vers.  6,  7,  "  Thy-will  so  let-it-be-done  this 
world  (great-land)  -in  as-there  on-high":  in  v.  8,  "As  they- 


*  In  the  Chippcwny,  tliore  are  two  forms  of  tliesc  verbs  —  wliii'li  Baraj^a  terms 
"  pers'Miifyiii;;/'  liecaiise  "  tliey  servo  to  re]iresont  an  inanimate  tliinf^  as  doing 
the  action  of  an  animate  being,"  —  one  endinj^  in  magad,  tiic  other  in  on. — Olch. 
Gram.  85,  409. 


X 


\ 


I 

4- 


On  Algonkin  Versions  of  the  Lord's  Prayer. 


27 


obey  tliy-will  on-high,  so  here  likewise  on  earth  let-it-be- 
obeyed."  In  v.  9,  I  have  supplied  [in  brockets]  the  words 
omitted  by  the  transcriber.  IQVercni'imaMx'Ujitn,  a  verbal 
from  netVer^rdam  'I  think,  will,  purpose'  (U) ;  Mass. 
unantamdunk ;  see  note  on  v.  10;  but  the  meaning  of  the 
petition  would  liave  been  better  expressed  by  using  the  verb 
in  the  conditional;  alt  wlaldama  'as  I  will,'  i.  e.  •■  my  will,' 
ali  wlaldak  *  as  he  will,'  '  his  will '  (Wzk.  in  John,  vi.  38) ; 
comp.  Chip,  enendaman  (vv.  27,  28).  Ne-kiktam  '  I  obey  * 
(R.).  Nanhi  (na"hi,  R.  ;  namjn,  v.  8)  '  so,' =  Mass.  nompe 
'  in  turn,'  '  again.' 

4.  '  Give  us  this  day-in  daily  breed  ':  in  v.  8,  '  Give-us  this 
day-in  daily  our  bread.'  Ne-mira^  '  give  it  to  liim,'  —  b\it  the 
verb  ned-as^ama"  '  I  give  (it)  liim  to  cat'  (comp.  Mass.  assa- 
mmnnean,  v.  10)  would  more  exactly  express  the  meaning  of 
the  petition:  the  forms  ma-mirine.,  mantiline  (v.  8)  have 
the  frequentative  reduj)lication.  Pcinklskak,  hcmtfliiskak, 
pemi-ghmfdk,  'through  (or,  during)  the  day':  etassckiskeae 
(^etmkiskwe,  etaskhku4,  vv.  C,  8)  '  of  every  day,'  '  daily '; 
eHassi '  always,  witliout  ceasing '  (R.).  Ahannemen  '  bread,' 
'  baked  corn  ':  ahd''n  '  bread  '  (R.)  is,  literally,  lliat  which  is 
'  baked  ';  -men  is  tlie  generic  name  for  '  coin,'  '  grain  '  (and 
for  every  description  of  '  small  fruit '),  pi.  -menar  :  e.  g.  neok- 
hdmen  '  sifted  corn  '  (flour)  ;  n'tapdmnenu  (v.  8)  '  our  baked 
corn ':  Nairag.  rnqriimmme-ana^h  (plur.),  Mass.  appmnhm^- 
onnsh  "  i)archcd  corn"  (R.  W.  &  El.  in  1  Sam.  xvii.  17). 

5.  "And-besidcs  so  forgiveus  vvhen-wc-havc-olTendcd-thee 
as  we  forgive  those-who-offcnd-us ";  and  so  in  v.  8 :  in  vv. 
6,  7,  "And  forgive-us  our-otfences  (?)  as  we  so  forgive-them 
wlio- offend  -us."  Ghegnnmihcoreghehan  {kakanidhwleJc party 
Vetr.)  is  from  ni'-giiga"onha'* '  I  offend  in  act '  (R.).  In  v.  8, 
this  verb  is  preceded  by  the  sign  of  tlie  past  tense,  or  rather, 
of  completed  action,  kin  (and  conditional,  /«'»/). 

6.  In  vv.  6,  7,  'And  do-not  lead-us  intotrouble.'  Te,  ta^ 
:=tai,  R.,  a  conjunction.  Akiii,  ekkwi,  =e''ko.ii,  "  cessa- 
tioncm  significat"  (R.),  'refrain  from,'  'do  not';  Mass. 
ahqiic  (El.),  see  v.  10.  Mo)sak  (vv.  8,  9)  is  prohibitive,  not 
merely  deprecative  :  it  is  appropriately  used  in  the  command- 


28 


J.  H.   Trumbull^ 


ments  (mosuk  Icomotuekan  "  thou  shall  not  steal,"  Vctr.  295), 
but  it  is  out  of  place  in  prayer.  LosfieHne,  iinperat.  2~1 
pcrs. ;  Canniba  ned'eroossara"  '  I  lead  or  conduct  him '  (R.)' 

10.  MASSACHUSETTS. 

From  Eliot's  version  of  the  Bible  (2il  eilition,  ir.85),  Mutt.  vi.  0-13.  The 
vowels  nejirly  ns  in  English  ;  m  like  oo  \n  moon;  a  vowel  Colloweil  by  /*  is  short ; 
ah  varies  between  a  in  add  nnd  a  in  what. 

Noosliun  kesukqut : 

1.  Qu'rtiaiiatamunach  kw.vesuonk. 

2.  PcyaumcDutcli  kukketassajtanioonk. 

8.  Kuttonautamuoiik  no  n  nach  olike'it  ncaiic  kesukqut.' 

4.  Nuinnioetsuoiigasli   asekcsukokish    assamainnean    yeuyeu 

kcHukok.^ 

5.  Kah     alu{uoantauiaiinnean     nuinniatcliosoongasli,    neane 

niatchLMiehukquea<ii<»:   nutahquontamuuiuionog.^ 
(j.  Ahijuc    s:ii);koni|)ag'unaiiiincan    en    (lutcliluiaonganit.'' 

7.  Wolio    pohiiuolnvussinncan    wutch    niatcliitut. 

8.  Ncwutclic    kutalitauun    kctassmtami'ionk,   kah    menulike- 

suonk,  kah   sohsain(5onk,  michcme. 
Amen. 

Varia  ions  in  Luke  xi.  2-4  : 

1 ne  naj,  neyanc  kesukqut  kah  ohkei't. 

'^  Assamaiinnean   kokokesukodae  iuUase[kelsukokkc  petukqunneg. 

" nuninjatcliesuonganonush  newutehe  nenawun  wonk  nutahquon- 

tamrtiioannonojr. 
*  Kah   ali(|iic   sagkompaginnean   en   qntehehettuonganit,  qut 

The  language  of  Eliot's  version  was  that  of  the  tribes  about 
Massachusetts  Bay  and,  generally,  of  southern  New  England, 
near  the  coast.  It  was  spoken,  with  some  differences  of 
dialect  which  cainiot  now  be  accurately  indicated,  by  tho 
Wanipanoags  of  Plymouth  colony,  the  Narragansets  and 
Niantics,  the  islanders  of  Nope  (Martha's  Vineyard),  the 
Montauks,  &c.  In  1658,  Eliot  was  questioned  by  the  Com- 
missioners of  the  United  Colonies,  "  whether  the  translation 
he  had  made  was  generally  understood  ?  to  wiiicli  I  an- 
swered" —  lie  writes  —  "that  upon  my  knowledge  it  was 
understood  as  far  as  Connecticut ;  for  there  I  did  read  some 
part  of  my  translation  before  many  hundred  English  wit- 
nesses, and  the  Indians  manifested  that  they  did  understand 
wliat  I  read,  perfectly,  in   respect  of  the  language."     The 


On  Algonkin  Versions  of  the  Lor$%  Prayer. 


29 


peculiarities  of  the  Quiripi  dialect,  spoken  west  of  Connecti- 
cut river  near  the  Sound,  were  more  clearly  marked  (see, 
after,  vers.  15) :  and  the  Pequot-Mohegan  (Muhhekaneew) 
of  southeastern  Connecticut,  belongs  to  another  group,  char- 
acterized not  merely  by  its  harsher  and  more  frequent  gut- 
turals but  by  differences  of  inflection  and  transition  forms. 

In  the  Micmac,  Abnaki,  Delaware,  and  some  other  eastern- 
Algonkin  dialects,  inanimate  nouns  form  their  plurals  in  I  or 
r,  preceded  by  a  short  vowel ;  in  the  Mohegan  (as  in  the 
Chippeway,  &c.)  these  plurals  end  in  n;  in  the  northern  Cree 
and  some  western  languages,  in  a;  only  in  southern  New 
England,  in  atih  or  %h.  The  animate  plural  in  all  pure  Algon- 
kin languages  ends  in  h  or  g^  or  in  h  followed  by  a  short 
vowel.    Thus,  — 

river,'  pi.  sipuar. 
sipial. 


Abn.  (Cnniba)  slpu 

(Penobs.)  stpi^ 

Del.  slpo. 

Chip.  sihi^ 

Cree,  sipi^ 

lUin.  sipimi, 

Mass.  sipu,  sip. 


sipoal. 

sihiwun. 

slpla. 

sipima. 

sipnush  QsepuasJi,  El.). 


Assun  '  a  stone  '  is  inanimate  in  most  Algonkin  languages, 
but  by  the  Crces  and  Chippeways  is  classed  with  animate 
nouns:  Del.  axsin,  pi.  axsinal;  Illin.  assent,  pi.  assena; 
Mass.  assun,  pi.  assunash;  Cree  ussin,  pi.  ussineUk;  Chip. 
assin,  pi.  assinig. 

Nmsh  '  my  father,'  nmsh-un  '  our  father ':  the  root,  (oeh, 
means  '  from,'  '  out  of  (see  uch,  v.  1)  :  nmsh  expresses,  pri- 
marily, not  paternal  but  filial  relation  —  'I  come  from  him,' 
mshoh  '  he  comes  from  him,'  or,  with  transposition  of  subject 
and  object,  '  be  froms  him ':  comp.,  in  Eliot's  version,  neen 
nmchai  tvohkumaien  "  I  am  from  above "  (John  viii.  23)  ; 
wahan  mtshoh  toh  &c.  "  the  wind  bloweth  [i.  e.  comes  from'\ 
where  "  &c. ;  ne  .  .  .  mtche-un  mittamwossissoh  "  that  [/rom] 
made  he  a  woman,"  Gen.  ii.  22.  KesuTcqul  '  in  the  sky ': 
kesuk,  in  Mass.  dialect,  is  (I)  the  visible  heavens,  the  sky, 
(2)  the  day ;  in  some  Algonkin  dialects  (and  perhaps 
5 


30 


J.  H.  Trumbull^ 


originally)  a  name  of  the  Sun,  Moli.  hTs<><jh,  Clii|).  gizin^  Al»n. 
kizmnj  Narr.  keemokquand  [i.  o.  kesnhi-rii'anit]  "  the  Sun- 
god "  (R.  W.).  The  form  keauk  points  to  a  primary  verb 
keHtn  or  kussin,  from  which  we  find,  in  tlie  several  Algonkin 
languages,  three  groups  of  derivatives,  with  the  meanings, 
respectively,  'to  warm';  '  to  ripen,  or  mature';  and  'to 
finish,  or  perfect':  kezheau  "  he  creates"  (Eliot  in  Gen.  i.  27, 
v.  1,  «fec.)  is  one  of  these  derivatives;  comp.  Abn.  nekmha" 
'  I  finish  or  perfect  him,'  &c.  Eliot  prudently  followed  the 
Greek  in  the  omission  of  the  verb, — 'Our  Father  in  heaven.' 

1.  ' Be-ithonored  thy-name.*  The  verb  is  in  the  imperat. 
3d  sing,  from  qnttianuin  '  he  honors  it,'  primarily,  '  he  bends 
to  it';  a  derivative  from  quttaeu  'he  sinks  down,'  'lowers 
himself,'  —  whence  also  rrCkuttuk  'the  knee'  and  quttunk 
'  throat,'  i.  e.  '  down-going.'  Wesuonk  '  naming,'  primar. 
'  calling,'  '  saying ';  related  to,  if  not  immediately  formed 
from,  WMSsm  'he  says':  comp.  kutissoivesu  '  thou  art  called,' 
ne  kmwesuonk '  that  [is]  thy  name,'  Gen.  xxxv.  10. 

2.  '  Let -it-come -hither  thy- great -rulership.'  Peyail  'ho 
comes';  with  inan.  subject,  peyau-mco  'it  comes,'  and  impt. 
3d  pcrs.  pet/awnmutch.  Ketaascotimdonk  '  chief-rulership '  or 
'dominion';  verbal  from  ketasscotam  'ho  is  chief  ruler'  or 
'  great  lord,'  from  kehte  '  principal,  chief,'  and  sontim  (sdtam, 
R.  W.)  '  master,  '  lord.' 

3.  '  Thy-thinking  (purpose,  will,)  be-it-so.'  Kuttenantamd- 
onky  an  active  verbal,  with  2d  pers.  pronom.  prefix,  from 
unantam  '  he  thinks,'  '  purposes,'  '  is  so-minded.'  In  eastern 
Algonkin  languages,  verbs  in  -antam  (Del.  -endam,  Abn. 
-erdain)  "  express  a  disposition,  situation,  or  operation  of  the 
mind"  (Zeisberger's  Del.  Gram.  89):  verbal,  imantamdonk 
'  thinking,'  '  willing'  &c.  Dent.  xv.  9,  Job  xlii.  2.  Ne  natch, 
ne  naj, '  be  it  so,'  3d  sing,  imper.  of  n''nih  [iinnil  '  i^  is  so '; 
used  foi"  '  Amen '  in  the  Abnaki  vv.  6,  7,  8  {nialetah,  niaiacli) 
and  Quiripi  (we  ratcli)  v.  15 ;  so,  Narr.  enatch  neen-anoiva 
"  let  my  word  stand  "  (be  so),  R.  W. 

'  On-earth   so-as   in-thc-heavens.'      Oltkl   [auJci]   '  ground, 
land,  place,  country,  earth,'  has  here  the  locative  postposition 
for  '  in '  or  '  on ':    and  so,  kesukq-ut  (as  in  the  invocation) 
Neane  '  so  as,'  '  buch  as,'  for  ne  unne  'of  this  kind.' 


;i      ^ 


On  Algonkin  Verslom  of  the.  LonVs  Prayer. 


31 


4.  '  My -victuals  Qit.  '  ray  eatings ' )  in-daily -course  givc-me 
this  day.'  From  the  primary  meech-u  (mitehu)  '  he  eats '  is 
formed  the  act.  intrans.  meetaa  (contr.  for  meecJi-esu) ,  and  the 
verbal  meetsuonk^  plur.  meetamngash  'eatings,'  and  with  rC 
profixod,  '  my  eatings.'  For  the  double  plural, '  our  eatings,' 
two  additional  syllables  are  required,  —  giving  the  termina- 
tion -onyanona»h.  A  similar  omission  was  made  in  the  next 
petition,  in  nummateheseongaah  '  my  (for  our')  evil-doings,'  — 
which  Eliot  corrects  in  Luke  xi.  4. 

Ase-kesukok-iah  '  every  day ';  the  prefix  and  suffix  are  dis- 
tributive, giving  the  meaning  of  '  each  in  its  turn,'  '  one  after 
the  other,  in  course';  so,  dse-nompdk-ish,  Exod.  xxx.  7, 
'  morning  by  morning ':  comp.  Abn.  Sh^ssokke  '  turn  by  turn  ' 
(=Mass.  dsekdeu,  El.). 

A»sama-innean,  imperat.  2  s.  ~  1  pi.  of  assamail  'he  feeds,' 
'gives  to  eat';  assamS  'give  me  to  eat.'  Yeuyeu^  an  em- 
phatic demonstrative,  from  yeu  (Abn.  icn)  '  this ';  '  this  here,' 
Fr.  ceci.  Kesukok  '  while  it  is  day '  or  '  during  the  day,'  the 
conditional  form  of  kesuk. 

In  Luke  xi.  3,  we  have  kokokesukodae  (in  the  first  two 
syllables  of  which  there  is  probably  a  misprint)  and  nutase- 
sukokke  [mispr.  for  nutasekesukokke']  petukqunney  '  my  daily 
bread.'  Peirson's  Quiripi  version  has  both  no-Ttieetsounk  and 
petdkkenSay.  The  lattev  is  from  petukki(^petukqui,E\.;  Abn. 
peteymi)  '  round';  petukqunney  '  round  thing,'  and  so  '  a  loaf 
of  bread  \  Narr.  puttuckqunnSye  "  a  cake  "  (R.  W.).  In  the 
Mohegan,  Hquogh  (Edw.)  ;  the  Virginia  '  tuckahoe.' 

5.  "  And  do-not-bear-in-mind  [against]-u8  my  [by  mistake 
for  owrj -evil-doings.'  Ka  (Montagu.,  Alg.  and  Chip,  yaie, 
Conn,  and  Quirip.  quali)  used  as  a  copulative.  In  Chippewa, 
yaie,  like  Latin  que,  usually  follows  the  latter  of  the  two 
words  it  connects.  Ahquoantam,  from  ahque  '  do  not,'  '  refrain 
from,'  and  -antam,  the  formative  of  verbs  of  thinking  <fec. 
(see  pet.  3)  :  with  direct  inanimate  and  remote  animate 
objects  (accusative  and  dative),  ahquoantamaii  '  he  does-not- 
think-of  (it)  to  or  against  (him) ;  it  is  here  in  the 
imperative,  2  s.  1  pi.  '  thou  ...  to  us.'  N^matcheseony. 
[anon^aih  'our  evil  doings';    from   primary  mateh-i  '  liad,' 


82 


J.  U.  TrmnhuU^ 


and  adverbially,  '  badly '  (Abn.  7natsi,  Chij).  7natchi,  Crec 
7nat«i,  mutohe,  &c.)  ;  match-etou  '  ho  in  bad  '  inheroutly  or  by 
nature,  matchesu  '  he  does  (is  actively)  bad,'  whence  the  ver- 
bals matchetuoiik  '  badness  (of  heart  or  purijose)'  and  matclw- 
seonk  '  evil-doing,'  pi.  -ongash. 

'  So-as  those-who-do-evil-to-us  we-do-not-bear-in-mind.' 
Neatie,  see  8d  petition.  Match-eriehheaii  '  ho  docs  evil  to,' 
causat.  animate  form,  from  matchi ;  conditional  ptcpl.  matche- 
nehuk  '  he  who  docs  evil  to,'  double  pi.  -kqaemjiy  '  they  who 
...  to  us.  AJiquontam-aU  {^ahquoantamaiT),  hero  takes 
the  transition  of  1  pl.~3  pi.  indie,  present, '  we  ...  to  them.' 

6.  '  Do-not  lead-us  into  trial.'  Ahque,  ter^ned  by  Eliot 
(Gr.  21)  an  "  adverb  of  forbidding,"  is  used  chiefly  with  the 
imi)erative  in  prohibitions,  and  corresponds  nearly  to  Gr. 
<>v  fti\^  or  Fr.  ne  .  .  .  pas,  though  its  primary  meaning  is  '  to 
leave  otf,'  '  to  desist.'  Abn.  <?'A:fl?i  "  cessationem  significat " 
(Rasles),  Narr.  aguiS  "leave  off,  do  not"  (R.  W.),  Moh. 
uhquae,  Oreo  egd,  ithka,  Chip,  fcct/o,  &c.  Comp.  ahque  nat- 
wontamwk  "  take  ye  no  thought,"  F.liot  in  Matt.  x.  19. 

Sagkompan-aii  'he  leads  (him)  •  comp.  Is.  xl.  11,  and 
Matt.  XV.  14.  From  the  same  primary  as  Del.  sagkimau  '  he 
is  a  chief  and  the  Indian-English  '  sagamore.^  See  version  4 
(petition  1),  sangmanwi.  The  correct  form  of  the  transition 
imperative,  2  s.~l  pi.,  is  sagkompaginnean,  as  in  Imke  xi.  4. 
En  is  classed  by  Eliot  (Gr.  22)  with  "  conjunctions  of  place," 
meaning  "  in,  at,  or  to  ";  here,  with  locative  suffix  of  the 
following  verbal  (-t'O?  i*  gives  the  meaning  of  '  into.'  Qutch- 
Jiuaonk  '  a  trying,'  or  '  making  trial  of,'  —  the  active  used  by 
mistake  for  the  passive  verbal  qutchehETiuonk  '  a  being-made- 
trial  of,'  which  is  found  in  the  corresponding  petition  in  Luke 
xi.  4 :  with  its  primary  verb  quthum  (contr.  for  quttuhhum 
'he  measures,  weighs,  tries')  comp.  Abn.  ne-kcotaddmen  "je 
goiite,  pour  voir  s'il  est  bon,  ne-katsitoon  "  j'essaie,  j'dprouve," 
(R.),  Chip,  nin-gdtchihia  'I  tempt  him,'  nin-gotjiew  '  I  try,' 
nin-gotama  '  I  taste  it'  (Bar.). 

7.  '  But  deliver-thou-us  from  what-is-bad.'  Webe,  wepe,  is 
used  for  '  but,'  only  in  the  Mass.,  Conn.,  and  Quirip.  versions. 
Its  true  meaning  seems  to  be  '  only,'  '  solely,'  corresponding 


^ 


/  \ 


-^ 


I        \ 


On  Algonkin  VerHiom  of  the  Lord^H  Prt^  /•. 


ilv 


(( 


ndt 


to  Abnaki  mibimi:  comp.  matta  ne  wehe  '  not  that  ui 
only  so,"  Uoui.  V.  3,  wehe  looh  ke-nupmun  "  we  can  but  [oulyj 
dio,"  2  Kings,  vii.  4.  Roger  Williams  uses  it,  in  the  Narra- 
gansot  dialect,  to  emphasize  the  pronoun  of  the  sultject  of  a 
verb,  as  in  wepe  kuk-kdmrnoot  "  you  [tu  autein]  have  stole." 
In  Luke  xi.  4,  Eliot  ibr  tvebe  substitutes  quty  "  a  conjunction 
discretive,  but."    (Gr.  22.) 

Pohquohwmau  '  he  delivers,'  '  is  a  deliver,'  act.  intrans. : 
poh<juohwu8m-aeH,  nomen  agentis, '  a  deliverer,'  as  in  title  of 
New  Testament,  with  pronom.  affixes,  nup'poquohwunmaen- 
eumun  '  our  Savior.'  The  primary,  pohqui,  means  '  it  is 
open,' '  clear ' :  hence,  pohquohham  '  he  goes  clear,'  '  escapes,' 
<fcc. :  comj).  Chip,  nin-pdkakonan  '  I  open,'  ^>a^(iA:o*t«m  '  it 
opens,'  nin-piikinan  'I  open  it'  (Abn.  7ie-pekaha").  Wutch 
'  from,  out  of.'  Sec  notes  on  nwshun  (p.  141),  uchlek,  v.  1, 
and  wedji,  vv.  6,  7. 

8.  '  Because  to-thee-it-belongs  chief-rulership,  the  strong- 
doing,  and  forth-shining,  forever.'  Ne-wutche  '  this  from,'  or, 
'  because  of.'  Kut-ahtau-u?i,  from  ohtau  '  he  has,  possesses ' 
(it)  ;  ohtau-un  '  it  is  had,  possessed,  belongs  to ';  here,  with 
prefix  of  2  sing.  '  to  thee  it  belongs.'  Mermhkesu-onk,  verbal 
from  menuhkesu,  act.  intrans.  '  he  is  strong,  a  strong-doer,' 
from  menuhki '  strong,'  primarily, '  hard,'  '  firm ':  Micm.  metki 
(and  menak^  "  pressd,"  Maill.),  Abn.  ne-men'kamni  "je  me 
sers  de  force"  (Rasles).  SoJimmdonk  '  forth-shining,'  a  ver- 
bal from  sohmvm  '  it  shines  forth '  (Chip,  tvasseiasi  "  he 
shines,  is  resplendent,"  wasseiasiwln  '  light,  splendor,  bright- 
ness ') :  here,  and  throughout  his  version,  Eliot  uses  this 
verbal  for  '  glory.'  Micheme,  "  for  ever,"  "  everlasting " 
tfec,  by  Eliot ;  ne  micheme  ohtag  "  that  which  is  forever," 
"  eternal,"  Psal.  cxlv.  13,  Rom.  i.  20.  So,  in  the  Conn,  and 
Quirip.  versions;  Narr.  "forever"  (R.  W.),  Abn.  metsimiooi 
*  always,'  Micm.  7nech  "  d'avantage,  encore,  de  plus"  (Maill.), 
Chip,  mojag,  monjag, '  always,  perpetually  '  (Bar.).  The  root 
is,  a,y>i)avGiit\y,mi8he,  missi,  'great,  much,'  pud  the  primary 
meaning,  '  a  great  while.' 


84 


J,  n.   Tnimhull, 


8 


f). 


n.  CONNKCTICUT. 

NrANTIC  ? 

Tlcv.  KxiKjritmco  Mayhcw,  MS.  1721  ;  written  "  Uy  tlm  lielp  of  an  intnr|irL'U)r," 
in  "  tliu  (liiiluct  of  tlu^  |it(H'iilli>(l|  I'lMiuot  Itnlintm." 

NiuHliun  unkkouvvu  kcHiikiik  : 

1.  Wcyctuppataiii  oyago  kcowostooiik. 

2.  Kukkiitiuss(i)tii)n(i)()iik  poiiiiKniitcli. 
Ku)Wok()iitain(uonk  cyagc  youtai  okec  oioliktai  oiikkoiiwo 

kosukkuk. 
Mosiiiinaii  oyoii  kosukolik  asokoHukulikiHh  iiiipputtiikiiuii- 

nckonun. 
Quail    o]i(|iiantainiunnan    iiumniattompauwonkaniinonaRli 

nruiiik  oi  ohquaiitamouog  kchchapuiiiilqiioof^uk. 
Quail  aliquo  cassuuuau  iuichcmvvct(»oukanuk. 
Wcpc  polujuassuunau  wutcho  luatcliotuk. 
Newutcho    kuttihe   kuttasscjotainnoonk,  mokekcDOuk,  qual> 

kuiuiontiatamooouk,  inichcrao  quali  michemo.     Anion. 

In  the  letter*  from  which  this  is  copied,  Mr.  Mayhew 
writes  that  when  he  visited  the  Indians  of  Connecticut,  a  few 
years  before  1721,  he  found  "so  much  dilTcrence  betwixt 
their  language  and  that  used  on  Martha's  Vimyard  that  ho 
could  not  well  understand  their  discourses  "  or  be  understood 
by  them  without  an  interpreter :  he  adds,  however :  "  1 
thought  the  difference  was  not  so  groat  but  that  I  could  have 
attained  to  speak  intelligibly  in  their  dialect  if  I  had  con- 
tinued there  a  few  months  ";  though  "  these  differ  more  from 
the  Natick  Indians  [in  whose  dialect  Eliot  wrote]  than  those 
of  the  Vineyard  do."  The  version  he  gives  —  made  by  him- 
self with  the  help  of  an  interpreter  —  certainly  is  not  Pi'quot, 
i.  e.  Mohegan,  but  is  probably  in  the  dialect  of  the  NiantieSj 
Indians  of  the  coast  between  Connecticut  River  and  Point 
Juditii,  R.  I.  The  Niantics  near  New  London  occujned  the 
tracts  reserved  for,  and  were  mingled  with,  the  Pcquots,  of 
whom  few  —  perhaps  none  of  pure  blood  —  survived  to  1721. 
One  r»f  the  peculiarities  of  this  version  is  the  substitution  of 
y  for  (Mass.)  n,  in  wunne,  enaj,  <fec.,  here  written  weye,  eyage : 

1.     The  locative  affix  is 


peti 


{ke 


kiik  fr>r  Mass.  kesuknuf)  ov -tai  (^yeu-tai  for  Mass.  yeu-uf). 


*  In  the  collection  bf  J.  Wingate  Tliornton,  Esq.,  of  Boston. 


On  Ahjotik'm  VcnionH  of  the  Lord's  Prayer. 


86 


i 


... 


For  Kliot'rt  hnukqut '  in  coolis,'  Mayhow  lias  onkkouwe  hmi- 
kuk   '  hcyoiul  tliu  sky.'     In  the  first   polition,  ii'vifdupptttam 
.stantlH  for  Muss,  ivunnetupimtttm  'it  is  holy,'  —  seldom  used 
liy  Kli(»t,  thouf^h  ho  has  thu  udjoctivi;  wunneetupanntamwe  for 
'holy'  on  the  title-pa^^o  of  his  version  of  tho  IJihlc,  other 
forniH  in  Mark  vi.  20,  Acta  xiiv.  4i{,  ttc,  and  its  opposite, 
matchi'tti-panatam   '  profaned,'  Kzok.  xxii.  20.      Tho  change 
from  wunne  to  iveye.  corresponds  to  that  of  Mass.  tiniiiii '  dog' 
to  aiiim  in  tho  Narraganset  dialect,  noted  hy  R.   Williams, 
AV^,  107.     In  <ho  (^niripi  (v.  15)  Peirson  has  werrettepan- 
tam.     Eijage,  pron.  c-yaj,  is  Mass.  ne  naj,  Narr.  emitah  '1"^ 
80,'Qnir.  mratch,  Al»n.  ni-aleteh;  sco  v.  10,  pet.  8,  and  co.i,,  . 
Micm.   n'deliatmh,  v.    2.     Tho   termination   in  -oy",  "  as  t' 
English  word  agv  sonndcth,"  was.  Eliot  states,  "a  reg  '. 
sound   in   tho   8d   pers.   sing,    imperative   mode  '>f  veiuo." 

»{.  K^wekont(im-a)onk  'thy  pleasure':  verbal  from  wekon- 
tam  '  he  is  pleasant-minded,'  glad  ;  Ahn.  wi(/a"dam,  Del.  tvin- 
(jilendam  'I  am  pleased  with  it'  (Zeisb.)  :  from  loekon  '  swcot, 
pleasant  to  tho  tasto,'  with  tho  formative  -7itam  of  verbs  ex- 
[)ressing  mental  action,  <fec.  Yeutai,  Mass.  yeu-ut,  '  in  this  ' 
(l)lace),  herein  :  comp.  Abn.  vers,  d,  yuttel,a,ni\  /«;-<<?  (Rale). 
Montagu,  u-te,  Creo,  o-te  'here.'  Okee;  Narr.  auke,  Mass. 
ohke, '  earth ';  comp.  vers.  10.  Oiohktai  is  of  questional)lo 
shape;  its  place  in  the  clause  requires  tho  meaning  of 'as  in.' 

4.  il!f(J8Mwnaw  '  give  us ':  com[).  Quir.  misonah  {yav^.  18): 
from  a  verb,  not  used  by  Eliot,  —  corresponding,  perhaps,  to 
Chip,  nin  mijiiue  '  I  give  him.'  Eyeu  kesukohk  '  this  day,'  = 
Mass.  yeu[^y<'u^  kexukok.  Niip-pHttuh/minek-onim  '  our  bread,' 
from  puttukqimney  '  bread,'  lit.  '  something  round ';  see  note 
on  vers.  10  (pet.  4). 

5.  'And  refrain-from-thinking- [against-] us  our-enmities 
(hostilities),  like-as  «vc  may  refrain-from-thinking-of  those- 
vvho4mrt-us  (?)'.  Quah  =  kah  (El.),  Narr.  kd  (R.  W.), 
Chip.  gaie.  Ohquantamiimnan  =  ahquoantamaUnnean,  v.  10. 
Mattoinpauwonh,  verbal  from  mattompail  '  he  makes  war  on,' 
'  is  an  enemy,'  —  primarily,  '  is  a  bad  man  '?  hence,  condit. 
mattompog  (^VA.')  usi  a.  noun,  '  war,' =  Abn.  mattanheho  ;  Del. 
machtapeek  "bad  time,  war  time "  (Zeisb.)  Ndnuk ^=  ne- 
aunak  (El.)  '  according  to,'   '  after  the  same   manner  as.' 


36 


J.   H.   Trumhull^ 


Ohquantamouog ^  1st  ~  3d  pi.  conditional,  '  when  wo  (or,  we 
may)  refrain  from  thinking  of  them.' 

6.  '  And  do-not  Icad-us  temptation-into '?  Neither  of  the 
two  principal  words  is  found  in  Eliot,  but  michemwetmoiilc- 
anuk  corresponds  to  Peirson's  (Quirip.)  mitchemSuretouk, 
which  he  translates  "  temptation."  It  certainly  cannot  have 
that  meaning. 

8.  Kuttihe  '  thine  is ';  hittalhe,  El. :  hut  when  the  subject 
follows  the  vGv\),  JcuVahtau-un  'belongs  to  thee,' as  in  Mass. 
version,  is  the  better  form. 


^ 


12.  CONNECTICUT. 

PEQUOT-MOHEGAN  ? 

"  The  Lord's  prayer  in  the  larpiiaj^e  of  tlie  Mohegan  and  Pequot  Indians 
living  in  the  colony  of  Connecticut,  procured  hy  the  lion.  Gov.  Saltonstall, 
at  New  London,  February,  1721  ";  with  interlinear  translation ;  printed  in 
Mo;se's  Report  on  the  Indian  Tribes  &c.  (1824;  j).  .54).  It  is  worth  preservinj;:, 
if  only  to  show  how  a  text  may  be  corrupted  by  bad  spellinp,  wrong  division  of 
words,  carelesjs  transcription,  and  mistakes  of  the  printer.  I  have  interlined 
what  inni/  have  Ixjen  the  reading  of  the  original  MS.,  so  far  as  the  printed  copy 
affords  any  clue  to  it. 

Co  shundngone  ihe  suck  cuck  Shot:  * 

Noshnn  dngoue      chesiicJccuek       dhet : 

1.  Na  naw  iii  e  coom  shaw  ims  nuskspe  coue  so  wunk 
Nanmvrdetoomshawi  couesowunk. 

2.  Kuck  siidamong  —  pcamdoch 
Knck''  sudamovg        peanidutch. 

8.  Ecdok    aiootdoniomon    ukkee    tawti    6o    dok    ungow     a 
Etook     aiootoomon  ukkee      tawti      eeio)k      tingoiva 

geescuck 
giTesiickcKck. 

4.  Mce  se  nam  Eycu  kcc  suck  askosuck  mysput  co  honegan 
■     Meesenan      eyeu   keeniick    askesvck  nnpputtokont'gdn. 

5.  Ah  (juon  to  mi  nun  namat  to  dmp  pa  won  ganuiiksh  no 
AJiquontom'mun  mimmatfodmppmi'ovgmmvhh         ne 

awe  ah  goon  to  mi  nad  macha  chook  qoe  a  guck, 
aune  (ihquontomina  ....  matchachookqneoguek. 
«>.  Ah  grcead  macon  jussiion  mattum  paw  oon  ganuck 
Ahque mattumpawoonganuck. 

7.  Puk  kqucaw-hus  nawn  woochet  matchetook 
Pukkgueau'hus      neawn  woochet  matchetook. 

8.  Kee    kucks    siidamong   cummc   eke   go   wonk   ah    hdont 
Keekuaksudamong  cumme'  ekegowonk         


On  Algonk'm  Versions  of  the  Lord's  Prayer. 


37 


4- 


seek  coomsakS  oh  wooiik,  mackeeme  macheemo      Beats. 
.  .  .  coomsakoohiooonk,         macheeme,   macheeme.      JEdts. 

As  translated: 

"  Father  oiir3  above  in  licaven  :  i  A'lmired  in  hi<jhest  manner  he  thy  name. 
^  Thy-powerfulklngdom  let-it-como.  "  Like  done  thy  will  in  earth  as  like  in 
heaven.  *  Give  us  this  day  and  every  day  (dailv)  bread.  ^  Let  us  be  forgiven 
evil  doings  of  ours,  we  would  forgive  wrong  doers  to  us.  "  Not  guide  us  into 
snares,  but  help  us  to  escape  from  evil.  "  Thine  thy  [the?]  powerful  kingdom, 
thine  the  strength,  thine  the  greatest  splendor,  always,  always,  Me  wish-so." 

13.  MOHEGAN, 

OF    STOCKBRIDGE,   MASS. 
From  Edwards's  Observations,  1788,*  pp.  9,  10. 

Noglinuli,  ne  spuimnuck  oieoii, 

1.  taiigh  mauweh  wneli  wtukoseauk  neaime  aniiuwoieon. 

2.  Taugh   no   auuchuvvutaminuu   wawehtuseek  maweli  iioh 

pummeli. 

3.  Ne  annoihittecch  mauweli  awauneek  noli  hkey  oieclieek, 

no  aunchuwutammuii,  ne  aunoihitteet  neek  spummuk 
oieclieek. 

4.  Menenaiinuh  noonooh  wuhkamauk  tquogli  null  uhhiiyu- 

tamauk  ngummauweh. 

5.  Ohquutainouwenauniih  auneli  inumaclioieaukeli,  ne  anneU 

ohquutamouwoieauk  iiuinpeh  neck  mumacheh  aiinelio- 
quaukeek. 

6.  Cheen  liquukquauclieli  siukeli  annehenaunuh. 

7.  Panneeweh  litouwenaunuii  neen  maumtehkeh. 

8.  Keah  ngwehchch   kwiouwauweli  mauweh  noh   pumnieh ; 

ktanwoi ;   estah    avvaun  wtinnoiyuwun   ne  aunoieyon ; 
hanweeweh  ne  ktinnoieen. 
Amen. 

"  The  Stockbridge  Indians,  as  well  as  the  tribe  at  New 
London,  are  by  the  Anglo-Americans  called  3Iohcgans,  which 
is  a  corruption  of  Muhhelcaneew,  in  the  singular,  or  Muhhc- 
kaneok,  in  the  plural.  .  .  .  Every  tribe,  as  that  of  Farming- 
ton,  that  of  Stockbridge,  that  of  New  London,  &c.,  has  a 
different  dialect"  (Edw.  p.  5). 

*  Observations  on  the  Language  of  the  Muhhekaneew  Indians.  By  Jonathan 
Edwards,  I).  D.,  New  Haven,  1788.  Re-printed,  with  notes  and  appendix,  by 
Dr.  J.  Pickering,  in  Afass.  /list.  Collections  (2d  Series),  x.  81  —  154.  "After  I 
had  drawn  up  these  observations,  lest  there  shoulil  bo  some  mistakes  in  them,  I 
carried  them  to  Capt.  YOghum,  a  principal  Indian  of  the  tribe,  who  is  well 
versed  in  his  own  language  and  tolerably  informed  concerning  the  English;  and 
I  availed  nivself  of  his  remarks  and  coiTectionb  "  (p.  3). 

6 


38  J.  II.   Trnmhdl, 

14.  MOHEGAN, 

OP    STOCKBRIDGE,    MASS. 

From  The.  Assfmhh/'x  Catechism  (Stockl)ri(lgc,  Mass.,  1795);  "printed  in  the 
Moheaknnnuk,  or  Stocki)ri(lge  Indian  Lanf;uage."* 

Nokbnuh  kcyiih  \\c\\  wohwekoiwaukiinimk  oiyon : 

1.  Taukh  wauwulnvekotautheck  auncweethyuii. 

2.  Taukh  kkohkiyon-aiikunmautik. 

3.  Taukli    amihchowautoninnm    unuoiyck    ruunooli    tonneli 

likcek  aiinow  aunoiyek  wolnvckoiwaukunnuk  tonnch. 

4.  Mencnanmili    uooh    wohkommauk   null   wauvvohkumniau- 

keli  duqkhomiuili. 

5.  Don  uhquautommowwenaunuli  muchchoiwaukouuoniuiini 

aunow  naup  auncli  ulK^uautowmawwauyauk  muhinclie- 
hunnelilioquaukcck. 

6.  Don  clieen  aum  kpoonnenaunuh  qclicliootwaukunnuk  nn- 

nv^li, 

7.  Mohcheet  pquauk(|kennenainnih  tlioikulik  wclich. 

8.  Quauni  kcyuh  knehnautonimon  mauweli  noli  kkiwaukon, 

(Ion    unnow(>i\vaukun,    wonk    weckchaunauqsowaukun, 
honmeweh 

Non  neh  nnnoivick. 

In  Edwards's  notation,  n  "  has  tlie  sound  of  u  in  wuie. 
though  much  pro'd'acted,"  w  is  always  "  a  mere  consonant," 
e  final  is  not  sounded  except  in  monosyllables,  gh  has  "  the 
strong  guttural  sound  which  is  given  by  the  Scots  to  the  same 
letters  in  the  words  toitgh,  enough,  &c." 

The  language  of  the  Stockbridge  Mohegans  —  like  that  of 
the  Moravian  Delawares  —  was  so  much  Improved  by  the 
missionaries  that  it  is  impossible  to  determine  how  many  of 
its  dialectic  peculiarities  are  indigenous.  Some  particles, 
certainly,  have  received  meanings  which  did  not  originally 


•Mr.  Selioolcnift  {Indian  Tribes,  iv.  539)  mentions  another  —  and  apparcntly 
an  earlier — edition  of  tiic  Mohegjin  Catceiiism,  in  a  copy  of  wliieli  lie  found  a 
MS.  note,  that  the  translation  was  made  "hy  John  Qiiinney  and  Ca])tiun  lleii- 
drick."     The  latter  waa  a  chief  of  the  Stoi'kl)ri(lj;e  Mohegans. 

To  the  edition  of  1795  is  appended  (pp.  27-.'ll)  a  translalion  —  proliubly  l>y 
another  hand  —  of  J)r.  Watts's  •Shorter  Catechism  for  Childnu. 

School eral't  printed  (fiidinn  Tribes,  v.  591)  what  was  meant  to  \w.  w  copy  of  the 
ahove  version  —  with  a  statement  that  it  was  made  hy  "the  tiifolugian  Jomit'ian 
Kdwards,"  &c. ;  hut  his  tc.\t  is  full  of  mistakes  and  his  inierlinear  "  tnnisiation  " 
worthless. 


1      ^ 


On  Algonldn  Versions  of  the  Lord's  Prayer. 


39 


V)clong  to  them  —  to  fill  places  of  conjunctions,  relative  pro- 
nouns, and  the  definite  article.  This  is  more  noticeable  in 
the  recent  versions,  as  in  that  of  the  19th  Psalm,  "  done  at 
the  Cornwall  School  under  the  superintendence  of  Rev.  John 
Sergeant,  missionary,"  printed  in  Dr.  Morse's  Report  on  In- 
dian Affairs,  1822  (and  re-printed  in  Pickering's  edition  of 
Edwards's  Observatiotis),  which  I  occasionally  cite  (Ps.  19). 

In  the  invocation,  Edwards  has :  '  Our-Father  that  high- 
place-iu  thou -who -there-art ' :  in  v.  14,  '  Onr-Father  thou 
that  the -heaven  (bright  place  ?)-in  thou -who -there -art.' 
JV'o^A,  =  Mass.  ?iG>8/i,  Del.  ncok(y.  15),  'my  father';  n'ogh- 
niih  '  our  father.'  Ne  (jieli)  is  a  demonstrative  of  inanimate 
objects  —  not  a  relative  :  with  tlie  conditional  or  participle  of 
inan.  verbs,  it  serves  to  foriii  a  concrete  name,  and  may  be 
translated  l)y  the  definite  article  ;  e.  g.  (Mass.)  sequnni  '  it  is 
left  behind,  it  remains,'  ne  sequnuk  '  that  (which  is)  left,' 
'  the  romaindor.'  Spummiick  '  on  high  '  =  Abn.  spomhik;  see 
vv.  (3-9,  and  note.  Oleon,  oiyo/t,  =  Mass.  a^tYm  (from  at/eu 
'  he  is  here,  or  there ')  ;  see  page  114,  ante,  and  note  on  vv. 
6-9 :  Edwards  I'cgards  this  form  as  a  participle ;  8d  pers. 
c'ieet  "he  who  lives  or  dwells  in  a  place "  (Edw.  12),  pi. 
oiecJieek,  as  in  pet.  3  of  v.  13. 

1.  Taiigh,  taukh,  Mass.  toh,  "  properly  signifieth  utinam  '  I 
wish  it  were  so'  "  (El.  Gram.  34).  Mauweh  '  all,  the  whple ' 
is  Mass.  iiioeii,  inidtve,  '  collected,  gathered,'  Abn.  ma"a)i 
'  ensemble,'  Chip,  mamawi;  it  is  repeated  in  petitions  2,  3,  4, 
and  8 :  so  in  Ps.  19,  mauweh  paiipaum'h  hkeyeke  "  through 
all  the  earth."  Auneiveethi/un  'thy  name,'  lit.  '  as  thou  art 
so-called  ':  the  Mohegans  like  the  northern  Crees  readily  pass 
from  the  soft  s  to  th  (0^  ;  comj).  auncu'escet,  auncive.theet,  '  his 
name  '  (Cat.  14),  neh  aimewchtautUeek  '  which  is  called'  (id. 
25)  ;  Mass.  'wcsu-onk  '  his  name,'  ussoicesu  '  ho  is  called.' 

2.  'I- wish  that-which  thou-willest  they-may-know  all 
(everywhere  ?)  '  —  Edw.  '  I- wish  thy -kingdom  (come  ?)  ' 
—  Cat.  Kkitvaukan  '  kingdom,  dominion,'  ivkehkiyoivaukun 
'  his  kingdom,'  kkiychteet  '  he  who  is  powerful,'  kuktiyowwau- 
weet  'he  who  is  king' (Cat.).      I  suspect  an  error  of  the 


pr 


ess  in  the  final  -maiuik. 


waukun  pauk,  which  may  be 


Schoolcraft's  copy  has  klcihkiyo- 
nearcr  riglit,  pauk  representing 


^ 


40 


J.  H.  Trumbull, 


a  form  of  the  verb  '  to  come,'  Mass.  peyau  '  he  comes,'  Abii. 
ne-ba  'I  come,'  <fe3. :  but  see  note  on  version  0.  Edwards 
gives  a  free  translation :  ne  aunchmvutammun  '  what  thou 
wiliest,'  '  thy  will '  —  as  in  pet.  3  ;  aunhchozvautuk  '  his  will ' 
(Cat.). 

3.  "  That  let-them-so-do  all  persons  this  earth  who-are-in, 
that  thou-willest  (or,  thy  will),  that  is-so-done  in-that  high- 
place  [by]  they- who-are-in."  —  Edw.  "  I-wish  th/-will  so-be- 
done  this  there-in  earth,  as  isso-done  heaven  there-in."  — 
Cat.  Hket/  (which  should  have  the  locative  form,  as  in  the 
Catechism,  hkeek,  or  in  Ps.  19.  14,  hkey-eke)  '  eartii ';  nuh 
kesehtautoop  ne  spummuk  wonk  no  hkeek  '  he  made  [that] 
heaven  and  [this]  earth '  (Watts's  Cat.) :  Mass.  ohke,  aukij 
Abn.  ki,  locac.  kik.  Nunnooh  tonneli  '  this  in  ';  the  postposi- 
tion tonneh  corresponds  to  Quir.  terre  (v.  15),  Del.  taani,  talli 
(vv.  16,  17), '  there-in'  or  '  there-at.'  Aunow  QILqs,^,.  unncy 
condit.  aunak}  '  it  is  like,'  '  it  is  so '  (here  and  in  pet.  5,  as  a 
conjunction,  '  as ')  represents  one  of  the  most  prolific  of 
Algonkin  roots;  comp.  aune-weethyun^  (pet.  V),\mnoiyek  and 
condit.  aunoiyek  (^} ,  unnoiyich  imperat.  'let  it  so  be,'  for 
'  Amen.' 

4.  Edw.  "  Give-us  tliis  day-in  bread  (Indian  cake)  "  &c. — 
Edw.  "Give -us  tliis  day-in  daily  bread"  —  Cat.  Menuh 
'  give  it  him'  (Edw.  7)  ;  comp.  Del.  milineen  (v.  17),  Montagu. 
mirinan  (v.  18).  Tquogh,  tquokh,  Indian  bread,  Powhatan 
tockowhough,  modern  "tuckahoe,"  from  pHukki  'round'; 
comp.  Quir.  petdkkeneag  (v.  15),  Shawn,  tuckivhana  (v.  33)  : 
Duqkhomniih  (Cat.)  is  'bread  stuffs  =itqHokho-mina ;  comp. 
Shawn,  tockquanimi  (v.  34),  and  Abn.  apon-mena,  vv.  8,  9. 
Wbhkommau,  wuhkummawu,  for  '  day,'  is  peculiar  to  the  Mo- 
hegan  —  and,  I  suspect,  to  the  Mo'  egan  mission  dialect :  it 
seems  to  be  the  equivalent  of  Mass.  tvohkummiyeu  (El.) 
'  above,  upwards '  (comp.  wohqut '  above,'  El.),  and  may  have 
been  used  in  the  sense  of  '  sky,'  '  the  visible  heavens ':  comp. 
paum-iihkummautveni-yeek  '  in  the  heaven  above '  (Cat.,  p. 
13),  ivohkummauiveni  wonk  hkeey  '  heaven  and  earth  '  (p.  15). 

5.  ''*  Forgive  us  ";  comp.  Mass.  ahquoantamaiinnean  (v.  10), 
Conn.   vv.   11,   12,   and   Quiripi   v.    16.     Muchchoiivaukun, 


t 


4- 


On  Algonlcin  Versions  of  the  Lord's  Prayer. 


41 


mchaiivauJcun,  "  sin  "  (Cat.)  from  7n''che  (Mass  matched  '  bad.' 
Aiinow  '  as,'  see  pet.  3.  JSfaup  auneh  (Cat.)  is  printed  by 
Schoolcraft  as  one  word,  naupaunih;  Edwards  has  numpeh 
neek:  naupau  or  nwnpeh  ==  Ahn.  na"be,  Mass.  nompe,  'recip- 
rocally,' '  in  turn  ':  "  pardon  us  [our]  sins  as  we  in  turn  par- 
don those  who  do  us  evil."  Muhmcheh-unnehhongqueek '  those 
who  injure  us'  (Cat.)  ;  corap.  Mass.  matchen< hnkqueagig,  v.  10. 

6.  "Do  not  try  (tempt)  us  in  difficuli;  things."  —  Edw. 
"And  do  not  that  we  may  fall  temptation  into."  —  Cat. 
Cheen  =  }lsiss.  ahque  (y.  10),  Del.  katsc1ii(Y.  17).  Siukeh 
=  Mass.  siogok,  siogkok  '  that  which  is  hard,  or  difficult,  '  a 
hard  thing'  (El.),  Narrag.  siHckat;  from  see  'sour'  (Lat. 
acer,  acerhus;  comp.  Engl,  sour,  sore,  sorrow) ;  siuhkoiwa%- 
kiin  "misery"  (Cat.).  Utineh  (v.  14)  'into,  unto,'  a  post- 
position :  comp.  tonneh  (=r  ta-unneli)  pet.  3. 

7.  "But  delivcr-us  clifficulty(?)  from."  — Cat.  "Put 
away  from  us  what  is  hurtful."  —  Edw.  PquauWikennaut 
'  redeemer,'  pqnaukhkentowaukiui  'redemption'  (Cat.)  :  comp. 
Mass.  (vers.  10).  Thoikiihk  =  siukuhk;  see  pet.  6.  Wcheh 
'  from '  (Mass.  ivutehe)  follows  the  noun,  as  in  Chippeway  and 
other  northern  dialects. 

8.  "  For  thou  keepest  ofall  the  kingdom  (dominion)  and 
power,  also  glory,  Forever."  —  Cat.  "  Thou  because  (For 
thou)  rulest  all  every-where ;  thou  art  greatest ;  not  any- 
one is-such-as  that  thou-art-such-as ;  forever  that  thou-art- 
so  (?)"  —  Edw.  The  particle  qnaum  is  used  througliout  the 
Catechism  for  the  conjunctions  '  for,  because.'  Ngwelicheh 
(Edvv.),>i«^  «'a?<c/t  (Cat.)  '  because,'  'therefore';  nik  wauch 
neh  emuk  "  the  reason  of  it  is"  (Cat.)  ;  literally,  '  that  from,' 
ne  wntche  (El.).  Ket/uh,  keah,  keyoh  (Ps.  19)  '  thou.'  Estah 
(^stoh  Ps.  19,  estoh  Cat.)  '  not,'  —  a  particle  which  is  peculiar 
to  this  dialect.  Wonk^  ivauk,  '  also,'  Mass.  wouk,  El.  Week- 
cJiaunauqsoivaukun  for  '  glory,'  (tveek-chau-naug-tho-wmi-con, 
Ps.  19)  is  of  uncertain  meaning,  ffamceeiveh,  honmeiveh 
(<>>je(^?«tfa?n<'aM.  Cat.)  '  forever '  =  Del.  hallcmiivl;  see  v.  17. 
Wfinnaigicwun  corresponds  to  Mass.  tvuttinniin  (El.)  as  in 
Exod.  iii.  14,  nen  nuttinniin  7ien  nutthmii/i  for  "  I  am  that  I 
am,"  and  matta  ne  nuttinniein  "  it  is  not  so  with  me,"  Job  ix. 


42 


J.  H.  Trumbull, 


35 :  this  verl)  is  used  by  Eliot  and  in  the  Moh.  Catechism  as 
a  substitute  for  the  simple  verb  substantive  —  for  which  it 
was  not  mistalven  by  Edwards  who  says,  explicitly,  (Observ. 
p.  ■".4)  :  "  They  have  no  verb  substantive  in  all  their  lan- 
guage." In  the  Catechism,  the  question  "  What  /«  God  ?"  is 
rendered,  Taunck  tvtvnnoljjen  nult  Pohtommawivam?  i.  e.  'of 
what  kliul,^  or  '  what  is  he  »uch  as  ?' 

JVoi  lu'h   ininuii/ifk  (misprinted  for  tinnuij/ioli)  '  this  be-it- 
so';  see  above,  pet.  3. 


15.  QUIRIPI. 
From  Rev.  Abraham  Pcirsoii's  "  Helps  for  the  Indhms,"*  1658,  pp.  59,  60. 

Nousliin  ausequamuk  terre : 

1.  Wdrrettepantammunatch  .[vvoweztauonatch]  kow(^se\vunk. 

2.  Peamoutch'  kukkussootiimmowunk, 

3.  Korantammowunk  noratch  sket'  Okko  nenar  ausequamuk 

tcrre. 

4.  Mesonah   ea  kosuk   kunkcsckatush  nom^etsounk  [petiik- 

kencag']. 

5.  Ak(iuantanunah  nomatchcrcunganansh  nenar  takquanta- 

minan  ewojek  nomatchcreheaqucaguk, 

6.  Asquonsakkongonan  rame-re  mitchcmOuretounk, 

7.  Wel)e  kuppoquohvvheriggaminah  wutche  madjk'. 

8.  Wutche    kekatah    ketas.sootomoonk,   quah   inilkessowunk, 

quail  aittarwejanunguesowunk,  michonie  quah  micheme, 
Ne  ratch. 


The  dialect  of  this  version  is,  or  was  intended  to  be, 
that  of  the  Indians  of  soulhwestern  Connecticut,  near  Long 
Island  ^^ouiid.  It  was  probably  s[)oken  by  the  small  tribes 
westward,  in  Westchester  county,  —  including  the  "  Wio- 
quaesgccks"  and  perhaps  the  "  Waoranacks."  The  Dutch 
explorer,  Block,  first  mentioned  these  Indians  'of  the  long- 
water,' —  whom  he  found  in  1G14,  near  the  mouth  of  Housa- 
tonic  River,!  —  ^^  "  Quiripeys,^^  and  I  adopt  this  in  preference 


*  "  Some  Helps  for  the  Indians ;  slirivimf  thani  how  lo  improve  their  Natural 
/?ertSon,&c.,.  . .  By  Abrahaiii  Poirson,  Pastor  of  tlic  Church  at  IJranford,"  C(im- 
hriiUje,  16.58.  [Ke  priiitcil  in  the  ."Jd  volume  of  tlie  Conueeticut  Historical 
Society's  Collections  (not  yet  published),  and  separately,  Hartford,  1873. J 

t  See  De  Laet,  Nieuwe  Wereldt  (1630),  b.  iii.,  c.  viii. 


On  Ahjonlcin  Versionn  of  the  Lord'H  Prayer. 


43 


to  the  more  familiar  name  QKinnlpiita,  wliicli  usage  restricts  to 
the  vicinity  of  New  Haven  harbor,  and  which  manifestly  (l»y 
the  substitution  of  n  for  /•)  belongs  to  another  dialect  than 
that  of  the  Indians  who  lived  thereabout. 

]\Ir.  Peirson's  knowledge  of  the  language  was  very  limited. 
He  had  mastered  none  of  the  difliculiies  of  the  grammar; 
but  he  was  assisted  in  his  work  by  Thcmas  Stanton,  "  inter- 
preter general  to  the  United  Colonics,"  and  "  by  some  others 
of  the  most  able  interpreters  amongst  us  ";  and  his  little 
volume  has  some  value  in  its  exhibition  of  dialectic  |)cculiari- 
ties  —  e.  g.  the  locative  suffix  terre  (for  ^[ass.  -id,  -it),  as  in 
the  Mohegan  (tonneh')  and  Delaware  Qaani,  tidli). 

'  Our-father  the -place -of- light  in.'  Ausequ,tiniilc;  comp. 
Micm.  wasok  (v.  2),  tvaJoJc  (v.  3,  and  note)  :  Del.  awoni^d- 
game  (and  auHumgame-jvnnk  '  in  heaven,'  Zeisb."). 

1.  'Let-it-l)C- well-regarded  [or,  let-it-be-obeycd]  thy-namc.* 
Werrettepantam  for  Conn,  wci/ctiippatam  (v.  11),  Mass.  winine- 
tiipan'nm  '  it  is  holy'  (El.)  :  Pcirson  uses  the  verbal  werrette- 
pantdinmewiinlc  for  "a  grace "  (p.  (!1).  Wdiveztd\i-<match 
'let  it  be  obeyed';  iranircztdin-mcwiink,  verbal,  for  "obedi- 
ence "  (p.  31).      Wesetr7<nk  or  ^vezzeicunk  '  his  name  '  (p.  47). 

2.  '  Let-it-come-hithor  thy-kingdom.'    Comp.  Mass.  v.  10. 

3.  '  Thy-will  be-it-so  on-the-face  of  (or,  above)  earth,  as 
the-place-of-light  in."  Xerateh  for  ne  nnach,  ne  7iaJ,  El. 
Sket\  skeje,  a  contradiction  of  wosket  or  woHkecJie  (El.)  '  on 
the  top,  or  outside,  of.'  Peirson  often  writes  skefohke 
(=z  woskctolike,  El.  in  Lev.  xi.  21)  as  one  word  ;  l)ut  he  soiiu> 
times  uses  skeje  for  '  upon,'  before  an  animate  object,  as  akcje 
nejek  "upon  them "  (p.  26).  Xenar  'the  same  as,'  =  ?it! 
nan,  El. 

4.  '  Give-thou-wc  this  day  daily  (?)  7m/  food  [round  cake].' 
Comp.  with  Conn.  (v.  'il),mesonah  and  meHunnan,  &c.  Kcsuk 
is  withe  't  the  affix  whicii  is  required  to  give  it  the  character 
of  an  adverb  ;  it  should  be  (as  in  vv.  10, 11,)  ke><iikok, '  in  the 
day,'  '  to-day.'  Nnmt'iiHounk,  noun  (verbal)  collective,  in  the 
singular  and  with  the  1st  })ors.  prolix,  '  mg  bread ';  comp. 
7iiirniii(:('ffti(dni/ash  (v.  10)  '  ?;; y  victuals,'  and  see  note.  J\dn- 
kest'katiish  appears  to  be  formed  from  kdn  {<(itintil  El.)  '  long,' 


44 


J.  IF.   Trumhull, 


and  kexehtt  (kennlcod  El.)  '  a  day's  tlmo '  (rpiinni-kesuk '  tlio  day 
long,'  "  all  the  day,"  Ps.  44.  22,  El. ;  (prinne  kettukoij,  Cotton: 
com]),  irame  keHuhuUash  "  all  the  days  "  of  his  life.  Gen.  5.  5). 

5.  '  Do-not-rcmembcr-against  mt'  my  badnesses,  the-same- 
as  I  do-not-rciramber-against  them  who  do-evil-to-ns.'  Comp. 
V.  10.  Here  again  Peirson  has  confounded  the  transition 
forms :  tdkqnantamhimi  should  have  an  initi»l  n'  for  the  first 
person  (ji'tak-^.  The  distinction  between  1st  sing,  and  1st 
pi.  of  tlie  subject,  in  verbs  of  this  class  (having  a  direct 
object  inanimate  and  remoter  object  animate^  or  inan.  accusa- 
tive with  anim.  dative,)  was  disregarded  by  Roger  Williams, 
and  not  always  observed  by  Zeisberger.  Peirson  had  not  dis- 
covered it.  The  verb  should  have  been  in  the  svhjunctivc 
(conditional),  as  iu  Eliot's  version  (see  note  on  vers.  10). 
MatehereungananHh,  pi.  of  matoherednk  (and  -Sivunk^  '  evil,' 
'  sin,'  Cat.  p.  7),  verbal,  '  being  bad.'  NomatchereMaquedyuk 
is  inteiided  for  subj.  participle,  3d  pl.~lst  pi.  o(  matchereheau 
(^matchenchheau ,  El.)  '  he  does  badly  to  him,'  but  the  pro- 
nominal prefix  (w')  should  not  have  been  used  with  this  mood. 

6.  Peirson's  interlinear  translation  is  "  Lead-us-not  into 
temptation."  Asquonmkkongonan  is  perhaps  misprinted  for 
aJiquon-,  but  I  can  make  nothing  of  the  verb,  except  by  its 
suggestion  of  Eliot'i  sagkomjjanau  '  he  leads,  directs,  him.' 
Jlame  is  used  by  Peirson  for  '  in,'  re  for  '  to,'  but  very  loosely  : 
re  is  Del.  li,  liwi,  'to'  (Zeisb.),  Abn.  art,  postposition,  'to, 
with,'  (Raslcs). 

7.  '  Only  deliver-us(?)  from  what-is  bad.'  The  verb  is 
irreducible.  The  base  is  pohquohJieau  '  he  makes-free,'  or 
'  delivers ';  the  prefix  seems  to  be  the  2d  pers.  pronominal. 
Madjk'  =  matchuk.  El. 

8.  '  From  (because)  is-thine  great-rulership,  and  strong- 
doing,  and  glory  (?),  gr-3at,-while  and  great-while.  So  bo  it.' 
Kekatah=Qi'QQ  kiya  kit-ayan  'thou  it-is-thine '  (v.  20b), 
Eliot's  kut-taihe  '  thine  is,'  (not  kut-aJdau-un  '  it  is  thine, 
belongs  to  thee,'  as  in  v.  10,)  with  the  2d  per.  pronoun  re- 
peated for  emphasis.  Alttai'uujaniinyiiesdwioik  is  used 
throughout  Peirson's  Catechism  for  "  glory,"  and  in  one  place 
(p.  47)  for  "  the  attributes  "  of  God.  What  nuiy  be  its  com- 
position and  literal  meaning,  I  will  not  guess. 


I 


L 


On  Algonk'm  VerHlona  of  the  Lord's  Prayer. 


45 


16.  DELAWARE. 


UKNAPI,    Ol'    NKW    8WKDEN. 


From  tliu  tninsliition  of  Liitlicr's  Catecljistn,  by  Rev,  Jolin  Campanius,  c. 
1646.* 

Nook  nirrona,  cliijr  jooni  licorftt  mochyrick  Hocquadssung 

tdppin : 
Chfntikat  cliljrc  Tl(oa<3iisc. 
Pliaa  cliijro  Tiiia>{Biiuii<>h. 
H<4tte    chrko    cliijr    taliottamcn,    rontickot    tliaaiii    IIoc- 

quaossmiir,  rcnilckot  ock  taaiii  Hacking. 
Nircuiia  sliou  puoii  paiicta  cliiJr  jocko. 
T).  Ock  cliijr  sinkattan   clidko    nijr   mattarutti   hdtto   mara- 

nijto,  rciiackot   ock    nijr  sinkdtlan    didko   inaniincku& 

Rcn/ippi  inaranijto  iiijrc. 

6.  Ock  cliijr,  niatta  hakittan  nijr,  taan  maiiunckns  Mandtto. 

7.  Snck  bakittaii  nircjona  suluvijvau  luanuuckus. 

Kitzi. 

It  is  too  late  to  correct  the  misnomer  "  Lcnni  Lcnape" 
wliicli,  on  Mr.  Hcckeweldcr's  autlioi'itv,t  is  now  generally 
accojtted  as  "  the  national  and  proper  name  of  the  people  wo 
call  Delawarcs,"  though  it  is  questionable  whether  more  than 
a  single  one  of  the  many  tribes  from  which  he  constructed 
the  great  " Delaware  nation"  could  pronounce  this  national 
name.  In  the  language  o*:'  the  Indians  who  occupied  the 
shores  of  Delaware  Bay  and  the  banks  of  the  river  as  far  up, 
at  least,  as  the  fork  at  Easton,  Rendpi  represents  the  pronun- 
ciation of  the  name  which,  in  the  Minsi  or  mission-Delaware 
dialect  becomes  Lendpe  —  meaning  an  adult  male  of  the 
speaker's  tribe  or  nation,  a  man  of  his  own  kind.  Zeisberger 
(Grammar,  p.  35)  remarks  that  "  the  Delaware  Indians  have 


*  Lulheri  Catrchlsmitu,  i'lfwi-rsutt  pa  American-Virginiske  Spralet.  Stockholm, 
1696.  Vucdhnl'iriuin  Burharo-Viniineoniui  is  iippoiuled.  The  latter  W!>s  again 
printed,  with  some  additions,  at  the  end  of  Kort  Beskrifning  om  Proviiicien  Nije. 
Swen'ffe,  by  TiiDinas  Campanius  (a  >;randson  of  Johi;,  the  compiler),  Stockholm, 
1704,  and  was  translated  by  Dupoiicean  for  the  Memoirs  of  the  Historical 
Society  of  rennsylvaniu,  vol.  iii.  pt.  1.  The  elder  Campanius  was  minister  of 
the  Swedish  colony  on  the  Delaware  for  six  years,  1643-48.  His  translation  of 
of  Luther's  Catechism  (with  the  Vocabulary)  remained  in  MS.  till  1696,  when  it 
was  printed,  by  the  care  of  his  ^rrandson,  at  the  cost  of  the  King  of  Sweden. 

t  Account  of  the  History  <$'c.  of  the  Indian  Tribes  (1819),  p.  25. 

7 


46 


J.  H.  TnimlwIK 


no  r  in  thoir  liiii<^niigo,"  and  Ileckcwcldcr  i'o|n)ats  thin,*  hut 
the  latter  adds  that  "  it  socnis  that  in  the  time  of  the  Swedes 
the  trihes  who  lived  on  the  banks  oi"  the  Delaware  used  the 
letter  /'  iuHteail  of  /,"  but  '•  those  tribes  were  extinet  before 
he  came  to  this  country."  lie  clsewhercf  refers  to  the  work 
of  Campanius  as  in  "the  pure  Unami  dialect  of  tlie  Leuape," 
but  gives  no  authority  for  this  statement.  That  it  was  the 
2^rev(ulhiii  dialect  of  Delaware  tril)es,  when  the  country  was 
first  known  to  Europeans,  we  have  sullicient  evidence.  The 
northern  Delawares  Avere  called  SdnkhuuDm  by  the  Dutch. 
Do  LactJ  give  a  short  Sankhican  vocabulary  which  agrees, 
remarkably,  with  that  of  Cam})anius,  comi)iled,  some  lifteen 
years  afterwards,  among  the  southern  Delawares  of  New 
Sweden  ;  and  the  few  words  preserved  by  William  l*enn  as  a 
specimen  of  the  language  of  the  Indians  of  Pennsylvania,  in 
l(j83,  are  unmistakably  in  the  same  dialect.  Of  the  numer- 
ous Indian  place-names  in  Thonuis  Campanius'  account  of  the 
country  on  l)oth  sides  of  the  Delawai'c  (^Kort  Jictskrifii/ii/j  &c., 
1704),  /  is  found  in  only  one  {Alinniii<jh,  at  the  Falls  opposite 
Trenton),  and  it  occurs  but  once  on  Jjindstriim's  map  (1U54- 
55)  of  New  Sweden  from  Cape  IJenlopen  to  the  Falls  ;  but 
the  sound  of  ;•  was  common,  e.  g.  Meiinraco  or  Xnt'aticon 
(now.  Racoon  Creek,  N.  J.),  Arivnmi's^  Raneocus,  Wcrcnta- 
pecka,  Tccho/u;rafif<L  In  the  deed  of  Fenn's  purchase  of  lands 
near  Neshaming,  in  1G82,  Delaware  river  is  mimed  by  its 
Indian  "  alias,  Makerisk  (or  Afabrick')  /i7^^>/^"§  i.  e.  '  the 
great  main-river,'  the  prefix  being  iiwchljrick  or  mocluecerlck 
'  great'  (Camj).). 

The  Renapi  version  of  Luther's  Catechism  (including  the 
Lord's  Prayer)  is  anuisingly  bad.  The  translator  had  not 
learned  even  so  much  of  the  grammar  as  to  distinguish  the 
plural  of  a  noun  or  verb  from  the  singulai',  and  knew  P/thing 
of  the  "  transitions  "  by  which  the  pronouns  of  th.  subject 
and  the  object  are  blended  with  the  verb. 

♦  Introduction  to  Indntn  Nnni'S  of  fliuas  &c.  in  Peiiiini/lnini'a. 

t  Jlistory  of  the  Indian  Tribes,  p.  .'UG. 

X  Novas  0/Ws(lC33),  lib.  iii.,  c.  l:i;  ])]).  75,  70. 

§  Hazard's  Annals  of  Pennsijlranin,  .'582.  Mcckuwcldcr  (Indinn  Xmnes  &c.) 
gave  from  deeds  four  forms  of  tiiis  niiine,  one  of  which  is  Afaki^erick  Kilton,  He 
lins  mis-translated  it,  lielicving  that  "it  was  intended  for  Trenton  Fails." 


On  Algonhin  FenionM  of  tJw  Lord'a  Prayer. 


47 


( 


Tn  rG-[)rititinp:,  I  liavo  substituted  m  for  tlic  m  used  by  Cam- 
pnniiis.  iris  consonants  and  vowels  liave,  I  infcsr,  the  Swedish 
sounds,  eh  =  /c,  j>"  =  Enji;!.  //  or  I,  <r  =  Oerni.  <'i,  &c. 

'  My-Fatlier  our  tliou  yond(M'  jj^ood  groat  sky  [lii<ih-placo] 
8ittin<i' ("  Fader  war  tu  soni  i  then  hilrHfj;a  hojj;a  hluinielen 
sitter/'  Cam)).).  y(i>k  has  tlie  proiujuiinal  sijun  (n)  of  the 
first  person  and  means  '•  my  father,'  but  Campanius  uses  it  as 
often  with  pronouns  of  the  second  or  third  person  as  of  tlie 
first.  Ih)  dislinjiuishes  the  possessive  pronouns  from  the 
])ersonal,  but  not  the  phiral  from  the  sin<?uhu':  ?(i}V  stands 
for  'I,'  'me,'  'wo,'  or  'us,'  lurwna  for  'my'  or  'our,'  &c. 
Occasionally  he  adds  h  or  z  to  a  mime,  to  form  a  genitive,  as 
nmkz  'the  lather's'  of  'of  tlie  father,'  hackingz  'of  the 
earth,'  tfec.  CVi//V  (Mass.  kecn^  Moh.  kenh^  llin.  A;tm)'thou.' 
Jmni  (^i(i)-nt,  i/eu-ni^  a  demonstrative,  serves  Campanius  for 
'  this  '  and  '  that,'  '  these '  and  '  those,'  '  here  '  and  '  yonder ': 
comp.  Del.  Jun  '  here,'  jidak  '  yonder,'  Zeisb.  Mochyrick 
'  big,'  '  large,'  '  great,'  used  as  adjective  and  adverb ;  comp. 
Mass.  mogkl,  Leu.  amang!  (Zeisb.)  and  viachkireu.  IIoc- 
(juaefisiing  "  heaven,  sky "  (Camp.)  ;  comp.  hockockque 
^'  clouds,  tlio  sky,"  Jmrkinig  "  the  high  building;  heaven  ;  up, 
upwards."  Tdppin  is  used  for  '  to  sit  down,'  in  the  indicative, 
imperative,  or  infinitive,  without  regard  to  number  or  person  ; 
Mass.  mattappu, '  he  sits  down.' 

Chhitika  for  '  holy,'  '  hallowed,'  '  prayer,'  &c.,  is  one  of  the 
curiosities  of  Campanius's  version:  Chhitika  Manetto  "the 
Holy  Spirit,"  mochi/rii'k  Sacclu'imm  chhitika  [big  sachem 
holy]  "  bishop,"  ttc.  This  word  is  from  a  verb  which  means 
'  to  dance  and  sing '  (Powhatan  kantokan^  kantlkantie, 
Strachey),  and  which  —  corrupted  to  "canticoy"  —  was 
adopted  l)y  the  Dutch  and  English  settlers  of  New  Yorlc  and 
New  Jersey  to  denote  a  social  gathering  or  dancing  party.* 
Dancing  was  a  common  accompaniment  of  Indian  worship 
and  so,  in  some  sort,  a  religious  rite ;  and  the  interpreter, 
who  probably  understood  Swedish  as  imperfectly  as  Campa- 
nius understood  the  Delaware,  could  find  no  better  translation 


*  vSee  Notes  on  Words  derived  from  N.  A.  Indian  Languages,  in  this  vohime, 
p.  10. 


• 

48 

J.  n. 

Tnmhnlf, 

for  *  sacred '  or  ' 

holy ' 

tlmn  ' 

kintnkiiiff ' 

or 

rhintihi. 

lima 

^nue 

*  nanio ' 

;    conip. 

Lou. 

rliivunxH  "  ho  i8 

eulleir  (/einh.), 

unci 

Ottawa 

auosoii'in 

'  luiino.' 

2.  '  Como  thy  kingdom.'  Tntn'ivniUKjh  is  oljsctuo :  I  lin«l 
tho  word  in  the  dialogue  iippcnded  to  the  Kort  Bcaki'iJ'niHi/, 
where  a  Sachem  speaiis  ol'  iiijt'<i)na  tntivirnuug  "  our  country." 

8.  'Have  what  Ihou  wishcHt,  so  in-tho  sky,  so  also  in-tho 
earth.'  llatle  i.s  made  to  do  service  for  Mo  he.'  and  'to 
have';  Len.  haita'd  ''ho  has,  it  has,  it  is  there"  (Zeis!).), 
"HLdi^H.  ohtou,  oltteau.  liemickot  =^\jQn.  Ihutquot  "like  unto" 
(Zoisb.). 

4.  '  Our  always  bread  l)ring-us  to-day  ':  In  the  exposition  of 
the  prayer,  this  is  varied  to  pu'ton  ock  shed  pdim  '  l)ring-it 
and  always  bread.'  Shed  (^sdii,  mU-wi  'always,'  Vocab.)  is 
probably  for  niahim:  comp.  Mass.  tti'ichenu',  ('liip.  Dwing. 
Ptidn  (pronounced  po-aiin^  ^  Abn.  (tha"H  '  lircad,'  lit.  '  what 
is  baked':  see  vv.  0,  7,  0.  PiiM't  {jx'i  tit)  lor  'give  us,' 
means  'bring  it';  Len.  pctiwn  'to  bring' (Zcisb.)  ;  Chip. 
nin-hldon  'I  bring  it';  j^mH  pdon  mitzi  "give  mo  bread  to 
eat"  (Camp.  Vocab.). 

5.  '  Also  thou  put-away  what  we  badly  have  done,  so-as 
also  we  put-away  what  bad  men  do  [to]  us.'  S'uihdttan  has 
in  the  Vocabulary  and  Catechism  tho  several  meanings  of 
'  threw  away,'  '  drive  out,'  '  put  away,'  '  forgive  ':  comp.  Chip. 
nin  sdgidinan  'I  put  it  out  of  doors,  turn  it  out' (Bar.). 
ManHnckus  rcndppi  'bad  man,'  'bad  men';  nuoianckns  31a- 
netto  (bad  manitou)  'the  devil.'  Mandnckuit  seems  to  1)0 
Len.  tnaniinxu  "  he  is  angry  "  (Zeisb.)  and  Chip,  inaninago^l 
"  he  looks  ugly  "  (Bar.). 

6.  '  Also  thou  not  cast-off  us,  to  bad  Spirit.'  BakiUati  is 
Len.  pakiton  '  to  throw  it  away  ';  Chip,  n'mpagid'man  '  I  let  it 
go,'  '  abandon  it.' 

7.  '  But  cast-off  our  all  bad.'  iSuhwijvan  is  used,  without 
change  of  form,  for  '  all,'  '  always,'  '  everything,'  etc.  as  adjec- 
tive, adverb,  and  noun.  Jiifzi  '  that  is  certain,'  '  certainly  ': 
kiizi  matta  '  certainly  not '  (Vocab.)  :  Len.  kitschkvi  "  verily, 
surely,"  Zeisb. 


i 

.1 


k 


On  Aljonkin  Vcrsiom  of  the  LoriVn  Praijer. 


49 


/•     I 


17.  DELAWARE. 

"  r.KNNI    LKNAIM;  "    of    NOIMIIIUN    IM'.NNrtYI.VANIA. 

I''rnm  Zi'islicrKcr's  Siwllhuj  llnnk  (177f>)  aiiil  Ifiston/  of  ow  /.uril  (ISOG).* 
"  I'lDiioiiiii'i'  (/  like  '/('•  ill  liiii';  I'  liki!  nil  in  .v«(// ,•  /  Ijki'  ic;  n  like  im  or  on  in  //'ik; 
rh  iirMiiy  like  Scotti-li  7/1  ,•  j  liko  I'limlisli  (  in  in;  11  liko  7  in  //d//."  Ktir  the  tt'i'- 
niiii;iti(in  of  tliu  veilml  noun,  lioie  prinU'd  vthjnn,  ZcislieiKcr  liu!«  ■icoayan ;  Ik-cko 
wolder,  ■inii/nn. 

[Ki]  W(!l()clioiiiell('nk,  [tnlli]  opiiiii  uwosKiigiinio : 

1.  Mii(!h('l('ii(l;isiilsi'li  klclUiwmisowi'igiui ; 

2.  IvHiikiiuawM^uii  pojowikotscli  ; 

i\.  K(olit(!lio\vngiin    lokctsc.li    tiilli    aclKniidluikamiko    ulgicjui 

look  talli  iiwossaji'anio ; 
4.  MiliiHHMi  Juku  giseli<|uik  jiuiiigischuk  achpoan ; 

Woak  nu\vel(!n(lainaii[\vJiiioou  'nlscliiinaticlisowajjaimoiia, 
el<i'i(iui  iiilinia  luiwelcMKlaiuaiiwonk   nik    tsschetsclianila- 
wt>nu|U»Migik  ; 
Woak    katsclii    iipawimooii  li  aclKiiiotscliicchtowi'iganink; 

7.  Schukuiid  kUiiiniiieuii  iint.sclii  niedliikiiik  : 

8.  Ntito    kiiiliillataincn    ksakiina\vri<ian,    woak    klallcwiiHso- 

wagaii,    woak  ktallowilissowauaii ;   [iie  wunt^clii  luiUo- 
iniwi]  li  liallamagaiuik.     Aiucii. 

As  Iranshifed  1)1/  Mr.  Ilirkcireldcr: 

"  Thou  oiir-Fatlicr  tiu'iv  (Iwclliiii;  lieyonil  thecloiids ;  '  Mivynilicil  (or,  pniiscd) 
•lie  tliy  iiiiinc;  -  Tliy  kingdom  coiiu'-oii :  •' Tliytlioii^lit- (will,  iiitt'iition,)  come 
to-pass  }u're  upon  (or,  iillovcr-lln')cirtii,  iln'  suiiil'  as  it  is  tlii'ro  in-licavi'ii  (or,  lie- 
voiul  till'  t'li)U(ls);  ■*  (iivcto-iis  on  (i)i-,  tlii'oiij;li)-iliis  day  tlie-iisual  (or,  daily) 
hreud  ;  •'And  ('or;:ivotoiis  oiir-traiis^rissioiis  (limits)  tlii'-snnu'-as  we  niiitiiaily- 
t'orjiive-thein  who  (or,  fhose)  wiio  have  traiisuivssi'd  (or,  injured  )-iis  ;  ''And  let- 
not  IIS  eoinero-thiit  that  we-fall-into  ti'm])tation  ;  "  Hut  (rathei')  kcep-ns  tree  from 
all-evil  ;  '*  For  thou  I'laimest  tliy-kiiij^iloin,  and  the-snperior  power,  and  all-niag- 
niticenee.  From  herutoforc  ever  (alwavs).  Aineii  (so  he  il ;  so  mav-it-come-to- 
pass)." 


f). 


() 


*  Essay  «/  a  Delaware-Indian  and  Em/lish  Sjie.lliii;/  Book-,  fur  the  I's"  of  the 
Schools  of  the  Christian  Indians  on  Miislciii(;iim  liii'i-r.  Hy  David  Zeisl)crj;er, 
missionary  amon}^  the  Western  Iiulians.  l'liilade!|)liia,  KTti:  sm.  8vo.  p.  113. 
(Cited  as  Z.  sit.)     A  second  edition  was  ])riiited  in  180G. 

7V((,'  Ilistori/  of  our  Lord  and  Sui'iour  .Icsits  Christ.  [  lliirmony  of  tlie  Four 
Evaiif^elists.]  13y  Kev.  S.  Lieherkuhn  ;  translated  into  the  Delaware  Indian 
Laii;;uap'  hy  Kev.  David  ZcisheiKer.     New  York,  1821 ,  12iiio.  ])\).  222. 

I  Imvc  copied  the  later  text,  snjjplyinj;  in  liraekets  the  words  of  the  earlier 
(1776)  whicli  were  omitted  in  revision. 

"  The  Lord's  I'rayer  in  the  Delaware  Lanfiiiai;e,"  with  n  verlial  translation, 
hy  Mr,  Ileekwelder,  follows  Zeishery;cr's  earlier  Nersion,  exeept  in  orthojirnphy, 
the  use  of  a  jiartiele  {i/nn  for  /(////)  in  the  M  petition,  and  the  omission  of  tlic 
Wnnl  li  /lallaniaijif.  This  is  jniiited  with  the  Corrisiiomhnct  of  llcekewelder  and 
Diiponeeaii,  in  Trans,  of  Hist.  <J'  Lit.  Cm,  of  Am.  PliHos.  Socivti/,  i.  4.'!'J.  (Cited 
as  llkw.) 


k 


60 


J.  H.  Trumbull, 


This  n'-translation  —  though  not  entirely  accurate  —  is  on 
the  whole  better  than  any  other  that  I  have  liad  occasion  to 
notice  in  this  paper. 

The  dialect  which  Zcisberger  and  Ileckcwelder  learned  to 
speak  and  write  was  that  of  the  Moravian  mission  stations  in 
the  forks  of  the  Delaware,  which  —  to  distinguish  it  from 
the  language  actually  spoken  in  the  17th  century  on  Delaware 
Bay  and  River — we  may  call  "mission-Delaware."  Tiie 
first  Moravian  converts  among  the  American  Indians  were 
from  Mohcgan  ("  Maliikander  ")  tril)es,  cast  of  the  Hudson, 
in  Litchfield  county,  Connecticut,  and  Dutchess  and  Columbia 
counties,  New  York.  Many  of  these  Mohegans  removed,  be- 
tween 1743  and  1755,  to  the  Moravian  settlements  in  Penn- 
sylvania, and  were  gathered  at  Guadenhuttcn  (now  Lchigh- 
ton)  on  the  Lehigh,  at  the  mouth  of  ]\rahoning  Creek,  and 
north  of  the  Blue  Mountains.  "  Speaking  a  dialect  of  tlie 
same  language,  the  Mohegans  l)ecame  the  apostles  of  the 
Delawares,"*  and  it  was  through  Mohcgan  interpreters  that 
tlie  missionaries,  Fabricius  and  afterwards,  Zcisberger,  learned 
the  language  which  has  been  denominated  ^  Lenni  Lcnape  " 
and,  more  commouly,  Delaware.  Tiiis  part  of  Pennsylvania, 
when  the  Moravians  first  became  acquainted  with  it,  was 
occupied  bj''  the  migratory  Shawncos  (^Shairanos,^')  allies  of  the 
Delawares,  aiu'.  proteges  of  the  Iro(piois  who  asserted  the  right 
to  dispose  of  Delaware  territory  at  their  pleasure.  Some  of 
these  Shawnces  joined  the  Mohegans  and  Delawares  of 
Gnadenluitten  on  the  Lehigh  and  Waiomik  (Wyoming)  on 
the  Susquehannah.  The  language  of  a  band  of  the  Minsi  or 
Monseys  —  the  inland  and  nortiiern  Delawares  J  —  may  have 
been  somewhat  modified  by  constant  intercourse  and  frequent 
intermarriage  with   the   Shawnees.§      Hence,   perhaps,   the 

*  LoskKVa  tlistoii/  of  the  Mission  of  the  Unitfd  Jirethreii,  trnnsl.  by  Latrohe, 
(London,  1794),  ii.  84.  85,  U"  ;  73. 

til),  i.  127,  128;  ii.  ;!2. 

J  "Even  !is  late  as  1742,  the  Minsi  Iiiid  a  town,  with  a  lari^c  pcaoli  orchant,  on 
the  tract  of  land  wlicrc  Jva/aretli,  in  IVnu-^ylvania,  lias  siiicu  liccn  huilt;  anotiier 
on  the  Luliii^h,  and  otluTS  beyond  the  Hlue  liidj;e,"  &v.. — lleckewelder's  Hist. 
Account,  34. 

§  To  the  present  time,  the  remnants  of  these  two  tribes  maintain  their  ancient 
alliance:    "considerable  intimacy  exists  and  intermarriages  occur  between  the 


\ 


" 


- 


AlgonJcin  Versions  of  the  Lord's  Prater. 


51 


foption  of  the  Shawnee  I  for  the  r  or  w  of  the  Delaware 
proper,  i.  e.  the  language  spoken  on  the  river  and  bay  of  that 
name  and  along  the  coast.  The  noi'thcrn  (Minsi)  dialect 
approximates  more  nearly  than  the  southern  to  the  Mohcgan, 
and  Mohegan  interpreters  probably  imparted  to  the  mission- 
Delaware  some  of  their  own  peculiarities  of  pronunciation. 
The  missionaries  themselves,  finding  that  "  the  Indian  lan- 
guages had  no  words  for  many  new  ideas  and  objects,  were 
obliged  to  enrich  them  with  several  English  and  German 
words,  and,  by  degrees,  custom  rendered  these  new  terms 
intelligible."*  How  nnich  of  the  Shawnee  and  Mohegan 
dialects  and  how  many  new  grammatical  forms  they  may 
have  found  it  convenient  to  engraft  on  that  of  the  Indians  of 
Lehigh  Valley  and  the  Blue-Mountain  region,  cannot  now  be 
ascertained. 

For  the  study  of  the  mission-Delaware,  Zeisbcrger's  writ- 
ings are  the  chief  resource  —  particularly,  his  Delaware 
Grammar  in  Mr.  Duponceau's  translation  (Z.  Gr.)f.  For 
modern  Delaware,  I  have  occasionally  cited  Whipple's  vocab- 
ulary (Wh.)  in  the  second  volume  of  Pacilic  Railroad  Re- 
ports, ])p.  r)(j-Gl,  and  Cummings's  (Cumm.),  in  Schoolcraft's 
History  of  the  Indian  Tribes,  vol.  ii.,  pp.  470-J:81. 

Ki  wetochemellcnk  was  intended  to  mean  '  thou  who  fathcr- 
est  us.'  In  his  grammar  (p.  ^57)  Zeisberger  has  wctochemd- 
lenk  "0  our  lather,"  as  an  exami)le  of  the  use  of  a  vocative. 
The  termination  is  that  of  the  sul)junctive  present,  transition 
of  2  s.~l  1)1.  '  thou  .  .  .  to  us'  (Gr.  p.  168).  This  is  perhaps 
one  of  the  words  with  which  the  language  was  enriched 
by  the  missionaries.      Zeisberger  does   not  appear  to  have 


Shiiwiiei's  mill  Duliiwiircs.  TIkto  is  iilso  some  rosenililancc  in  personal  ai)i)ear- 
ancc,  butli  Avearinj^  tiie  monstaelie." — Wliipplc  and  'rnvner's  Vocabnlariv.^,  in 
Report  njxm  the.  Indian  7V(7/r,s' ( Wasiiiiiiiton,  185(5).  ZuisheruiT's  tirst  jinhlieation 
(till-'  Delawaie-liuliaii  S])ellinf;  Book)  was  made  aitci- tiie  removal  of  the  Clnis- 
tian  Imlians  (in  177:i)  from  I'cnnsylvania  lo  the  Muskin;;iim. 

*  Loskiel,  History  of  ttie  Mission  of  the  U.  Brethren,  ii.  103. 

t  A  Gramiiifir  (if  the  Iawu  f.etuipe  or  iMlaintre  liidinns.  Translated  from  the 
German  mainisiri|it  ol'  tiie  late  David  Zeisherj^er,  l)\-  1*.  S.  Diipoiieean.  'I'raiisae- 
tious  of  the  Ameriean  IMiilosophical  Soeicty,  iii.  (15 — 250  (and  sei)arately,  IMiila- 
Uelphia,  1827). 


o2 


J.  H.   TnimhdU 


completely  analyzed  it,  for  after  giving  (Gr.  38)  the  inflec- 
tions of  noock  '  my  fathc)','  hooch  '  thy  father,'  noochcna  '  our 
father,'  he  remarks  that  these  are  "  formed  from  iretoochwlnk, 
father  ":  but  wetooeh/cink  has  the  termination  of  an  abstract 
verbal,  and  means  'fathering,'  'being  a  father,'  —  more  ac- 
curately, '  being  the  common  father'  (of  a  family  or  race)  or 
subjectively,  '  having  a  common  father,'  '  a  ^vV/z-fiithering.' 
The  prefix  tvet-  gives  the  meaning  of  '  with,  together,  in  com- 
pany '  (^wit-,  Gr.  1H3)  :  comp.  Chip,  n'm  toidjoosmma  '  I  have 
the  same  father  as '  (he  has),  wm  irklJoossendhntH  'we  have 
the  same  father,  all  of  us'  (Bar.).*  "Our  Father"  would 
have  been  better  translated  by  the  primary  noochena  (Mass. 
vmsJnin;  Moh.  noghnuh,  Edw.,  whose  ^/t=  r//  of  Zeisbcrgcr). 

Tidli  {taani,  v.  IG)  '  there,  yonder';  A!in.  Udtalo  (y.  G), 
Quir.  terve;  a  compound  of  ta  and  //,  '  there-in  '  or  '  thereat.' 
Epinn  '  who  sittcst';  comp.  Micm.  ehin  (v.  8,  and  note),  Cree 
and  Alg.  ep'um  (v.  0,  28).  Zeisbcrgcr  (Gr.  58)  calls  it  an 
"  adverbial  form  "  of  the  verb  achphi  or  appin  "  to  be  there, 
in  a  i)articular  place,"  but  in  this  he  confountls  it  with  eijayan, 
which  he  incorrectly  assigns  to  a  "  local  relative  mood  "  of 
the  verl)  cu  or  wnc^i  '  he  goes  to  a  place '  (Gr.  81)  :  (tppin 
means  (1)  '  he  sits,'  (2)  '  he  reuuiins,  rests,  is  permanent. 
Aivossdgame  '  heaven '(Z.  Gr.  88),  "beyond  the  clouds," 
Hkw.,  who  evidently  derives  it  from  nivoxni  '  beyond,  the 
other  side '  (Narr.  avuvnme  "  further  olf,"  R.  AV.)  :  but  it 
seems  to  be  related  to  Micm.  tcnaok  (vv.  2,  ?),  and  note). 
Montagu,  ouascou,  waxknfsh  (^v.  21),  and  to  mean  'in  the 
place  of  light,'  '  where  light  is.'  Comp.  Chip,  auisslwa 
'  light,'  icaxncla  '  it  is  light,'  owaasamlgoncm  '  he  illuminates 
it'  (Bar.),  ]\Iass.  ivolixnm  '  it  shines,  is  light,'  and  Del.  nuueleu 
'  clear,  bright ;  (Z.  sn.)  ;  Quir.  (dUetpKnnuk  (v.  15). 

1.  Machelendam  "to  honor  a  i)crson "  (Z.  Gr.  Jt4),"to 
esteem,  to  value "  (Z.  su.)  machdendasntck  '•  he  shall  be 
honored"  (sb.).     Here  is  an  error  which  is  very  conuuon  in 


*  I  have  not  ovcrlDokoiI  wlmt  IlLH-kewt'liU'r  wrote  to  l')iipoiiceiui  al)Oiit  "the 
sliMilcs  of  (litKreiu'e  lietwecii  these  several  ex|)re.ssi()iis  "  (;;i\eii  hy  Zeisherj^cr,  for 
"  futlier  ")  heiiifT  "  so  nice  and  delicate  "  as  to  he  of  difiicuit  explniiation,  &e.  Mr. 
Ileckewelder  doid)tless  Iind  a  surticieiitly  uooil  kn()\vled;;e  of  "  Leniii  Leiiai)e  " 
Delaware  as  a  spoken  dialeet,  but  his  analyses  are  absolutely  worthless. 


' 


On  Algonkin  Versions  of  the  Lord's  Prayer. 


53 


Zeisberger's  translations.  The  verb  has  not  the  passive  form. 
Machelendam  is  ono  of  the  verbs  in  "  elendam^  which  indi- 
cates a  disposition  of  the  mind,"  —  belonging  to  Zeisberger's 
3d  conjugation  (Gr,  50,  94)  ;  the  prefix  representing  macheli 
'much'(Z.).  It  cannot  have  an  animate  object,  and  the 
translation,  "to  honour  a  jierson,^^  is  wrong:  the  change  of 
-am  to  -asu  was  intended  to  give  it  the  passive  form,  but  does 
not  effect  this  :  -tch  is  the  sign  of  the  future.  The  character- 
istic of  the  passive  voice,  in  this  class  of  verbs,  is  <j  or  k  in 
the  penult :  as  in  nihillalg assutch  '  he  shall  he  owned,'  from 
nihillatanien  '  I  own  '  (Gr.  115),  pendaquotsch  (^pendakwotcK) 
'  he  will  be  heard,'  from  pendainen  '  he  hears'  (Gr.  100),  &c. 
Zeisberger  sometimes  writes  q,  sometimes  g,  more  often  x 
(Gr.  x)  ft>i'  this  characteristic,  and  in  The  History  of  our  Lord, 
p.  3,  he  has  the  passive  animate  future  of  this  same  verb, 
machelemuxutsch,  for  'he  shall  be  [esteemed]  great,'  in  Luke 
i.  15.  Comp.  Chip,  nind' iahpenddn  '  I  e.\alt,  greatly  esteem 
it,'  ishpendagosi  'he  is  greatly  esteemed,  highly  honored' 
(Bar.)  ;  but  if  the  subject  be  inanimate,  the  form  is  ishpend- 
jigade  '  it  is  greatly  esteemed.'  These  distinctions,  existing 
in  one  or  another  form  in  all  Algonkin  languages,  Zeisberger 
docs  not  appear  to  have  discovered  in  the  Lenni  Lenape. 

Ktdlewunsowi'jgan  'thy  name,'  from  elewunsu  'he  is  called,' 
'  is  sa<t?-to,'  —  and  that  from  lueii  'he  says' (Mass.  noowau, 
El.).  All  these  verbals  in  -loagan  (o^  which  eight  occur  in 
this  version  of  the  Lord's  Prayer)  are  classed  by  Zeisberger 
as  "substantives  derived  from  passive  verbs"  (Gr.  40).  It 
is  easier  to  find  a  passive  sense  in  '  name  '  ('  being  called '), 
than  in  '  kingdom '  or  '  sachemdom,'  in  the  2d  petition,  or  in 
'  power '  and  '  glory '  in  the  8tli.*  The  fact  is,  either  the 
Lenni  Lciuipe  is,  as  compared  with  other  Algonkin  languages, 
singularly  poor  in  verbal  nouns,  or — which  is  more  probable 
—  Zeisberger  had  learned  only  one  of  the  half-dozen  forms 


*  The  examples  wliicli  Zeisberjicr  gives  in  his  Grammar  (1.  c.)  are  all  reaU}i 
passive  verhals  ;  c.  g.  "  wulukeuimi/tissowdgan,  the  being  praised,"  "  schingalgnsso- 
u-(i<jan,  the  bring  taken,"  " /liUolidli/ussoicaijun,  purity  "  (//<.  being  made  pure),  &c. 
But  these  have  the  characteristie  {-(jusso)  of  the  passive  voice,  preceding  the 
ibrmativc  {-wuijiin)  of  the  verbal  noun. 

8 


54 


J.  H.  Trumbull^ 


in  which  verbs  —  active,  intransitive,  passive,  causative,  &c. 
—  may  be  made  to  serve  as  nouns.  Com[)are,  for  example, 
the  Chippeway  (see  Baraga's  Grammar,  pp.  29-32) : 


dibaamdge  '  he  pays,' 
nin  dibaamdgo  '  I  am  paid,' 
kashkendam  '  he  is  8ad,' 
minikwe  '  he  drinks,' 

pakiteige,  'he  s.dkes,' 


dibaam  igewiii  '  payment '  ((iivcn). 
dibanndf/ou-in  'payment'  (received). 
hishkcndiimowin  '  sadness.' 
ininikwvicin  '  drinkiiifj;'  and 
minikiressiwin  '  non-drinking,'  temperance. 
pakitetgan  '  a  lianimer  ' 


3.  Leketsch  '  be  it  so,'  impcr.  od  sing,  of  leke  '  it  is  so,'  '  it 
is  true '  (which  Zeisberger  classes  with  "  concessive  conjunc- 
tions," Gr.  185),  the  Indefinite-intransitive  foi-m  of  le-u  '  it  is 
80 '  (Gr.  57) :  comp.  Mass.  nenaj,  Quir.  neratch.  For  talli, 
Heckewelder  has  yun  '  here.'  Achquidhackamike  =  Chip. 
ogidakamig  'upon  [the  surface  of  the]  earth,'  'above  ground' 
(from  ogidf  'on,  upon,'  and  -kamig,  in  compos,  'ground,' 
Bar.):  in  Zeisberger's  Grammar  (183),  this  synthesis  is 
written  wochgidhackamique^und  the  prefix,  ii'odtgiUclii,''''  above, 
on  the  top,  or  on  the  surface  of."  The  primary  meaning  is 
'  to  cover,'  and  the  root  appears  in  Mass.  hogk-i '  it  covers.' 

Elgiqui  "  as,  in  the  same  manner  "  (sb.)  =  Abn.  ereghik- 
kcoi.  Leek^  subj.  3d  sing,  of  le-u  '  it  is  so,'  =  elek  "  as  it  is," 
Gr.  57,  where  it  is  incorrectly  given  as  an  impersonal  form 
of  lissin  "  to  be  or  do  so." 

4.  Milineen;  Moh.  menenaunuh  (v.  13),  Cree  miginan,mee- 
ilii7ian  (vv.  20b,  c),  Montagu,  mirinan  (v.  22),Illin.  mirinmne 
(v.  32).  Juke  gischquik  '  on  this  day';  in  the  earlier  version 
(sB.)  eh'gischqnik :  comp.  Mass.  geu  kesukok.  Gvmgiacliuk 
does  not  mean  '  daily '  but  '  the  day  long,'  gunni-gischnk 
=  Mass.  quinni-kesuk  '  all  the  day,'  '  the  day  long '  (El.)  : 
comp.  Quir.  konkesekaiush  (y.  15,  and  note).  Achpoan  = 
Abn.  aba"n,  and  p<j<jn  (v.  ItJ),  which  see:  the  cJi  must  liave 
been  very  lightly  sounded,  ])robably  a  mere  aspi  ^itc,  since  it 
disappears  in  ■ti' d-appoan-um  '  my  broad,'  w\la])poanu>n  '  his 
bread  '  &c.  (Z.  Gr.  39). 

5.  Miwelendam  "he  forgives"  (Gr.  94),  a  better  transla- 
tion than  that  given  in  the  Spelling  Book  :  "  to  quit  a  place 
for  sorrow,  grief"!  The  pioHx  )id  denotes  '  i'eniv)var  (see 
note  on  miguuin,  v.  20b)  ;  with  eleudam,  the  formative  of 


On  Algonkin  Versions  of  the  Lord's  Prayer. 


56 


\ 


. 


verbs  expressing  mental  conditions  or  activities  (see  above, 
on  1st  petition),  it  means  'to  remove  from  mind,'  'to  dis- 
mind,'  so,  '  to  forgive.'  The  forir  here  given  is  the  imperat. 
2d  s.~lst  pi.  of  miwelendam-awa  'he  forgives  (i^  to  (Am).' 
TschanauchHOWtigan  "  fault,  defect "  (SB.) ;  tschetschanilmvem- 
qiienglk  "  those  who  trespass  against  us  "  (sb.)  ;  the  former 
being  a  verbal  from  tschannaiichsin  [^chanaiiksin?]  "to  fpil, 
to  miss"  (lb.). 

6.  Heckevveldcr  mis-translates  here :  if  the  form  of  the 
last  word  (another  verbal  in  -ivdgar^  is  correct,  the  meaning 
is:  "And  do-not  we-do-w'^come  to  trial  (a  being-tried)." 
N' paivuneen  is  the  neg''five  form  of  ihe  indie,  pres.  1st  pi.  of 
pen  'he  comes':  katschi  "let  it  alone,  don't  do  this"  (Gr. 
174),  is  from  ha  '  not,'  a  particle  of  prohibition  (Montagn. 
eka,  Alg.  /ot,  kawin,  Abn.  ckmi,  Mass.  akwi')^  with  the  charac- 
teristic (tscli)  of  the  imperative  future.  Zeisberger  uses  it 
with  the  imperative  of  prohibition,  as,  hatachi  Usslham  "  do 
not  thou  do  so "  (Gr.  5H),katschi  pahan  "come  thou  not" 
(88),  —  but,  in  the  indie,  pres.  negative,  wm^^a  n^pawimeen 
"  we  do  not  come "  (87)  :  for  katschi  cannot  properly  be 
used  before  a  verb  in  the  indicative.  Li  "  to,  into  "  (Z.)  is 
mistranslated  by  Ileckewelder,  "  that."  Achquetschiechto- 
wdgan  (akwetchV ehtowdgan^  with  the  locative  affix,  '  into 
trial';  comp.  Mass.  en  qutchhuaongan-it  (v.  10),  Chip,  gddji- 
ton  'he  tries  it,'  godjlewislwin  'trial,  experiment'  (Bar.); 
the  root  (Chip,  gddji,  gwedji,  Mass.  quiche,  <fec.)  signifying  '  to 
make  trial  of,'  '  to  prove.' 

7.  Schuk,  schukend  "only"(Z.  Gr.  176),  "but  then" 
(SR.)  :  suck,  V.  10.  Ktennineen  is  translated  by  Heckewelder 
"  keep  us  free,"  —  but  cannot,  iu  this  sense,  be  traced  to  any 
known  root.  Untschi,  Abn.  ootsi.  Chip,  ondji  'from.'  Medhik 
'evil'  (Z.),  Mass.  machuk,  having  the  conditional  (participle) 
form,  cannot  properly  take  the  additional  inflection,  -ink. 

8.  Ntite — which  in  Zeisberger's  Soelling-book  is  trans- 
lated 'I  think' — is  substituted  in  the  revised  version  for 
alud  of  the  cai-lier  (1776).  In  the  Grammar,  alod  '  there, 
yet '(176);  n'titechta  and  ntitechquo  'then,  while '(177). 
K'nihillatamen,  not  (as  Ilkw.   translates)  "  thou   claimest," 


56 


J.  n.   Tnimhull, 


but '  thou  ownest,  art  master  of  (Z.  Gr.  114).  7'"'<alloioilis- 
so«t'<f^an  ("  all  magnificerse  "  Ilkw.)  is  froia  alloivi  'most, 
supreme '  (Mass.  anue  'more  than'),  and  ivuUsso  "fine, 
pretty,"  "  good,  handsome  "  (Z.  Gr.),  =  Mass.  ivunnesu.  Ne 
wuv'''  'i  (Mass.  ne  tvutche)  'this  from,'  'from  this  (time).' 
Hah  mu  "  eternal  "  (SB.),  is  from  the  same  root  as  allowi, 
eluuK,  'more  than,'  "most"(Z.):  comp.  khw.  a" ermimi  'in 
aeteruum'  (R.),  Moh.  Jimmeetveh  (Edvv.). 

For  "  Amen,"  Pleckevvelder  has  nanne  lehetHch  "  so  be  it ; 
so  may  it  come  to  pass";  namie  (^nahanne,  Z. ;  Mass.  rirane, 
ne  wnm,  El.)  '  such  as  this,'  '  so  ';  leketsch,  as  in  3d  petition, 
imperat.  3d  sing,  of  leJce  (the  indefinite  form  of  leli  '  it  is  so,') 
means  "  let  it  be  so ':  comp.  nanne  leii  "  it  is  certainly  true  " 
(Z.  Gr.  174)  :  Mass.  nenaj,  Abn.  nialetch. 


18.  CREE    (KNISTENO). 
RKD  uivp:r. 

From  Prilres,  Cantiqnes,  etc.  en  Lmigite  Cn'se.  Ayami'e  Nt'ii/aire  Alasivaikan. 
Montreal,  1857.  Compiled  by  the  llev.  J.  B.  Thibuult,  autl  priutctl  in  Evans's 
syllabic  characters. 

Notanan  ki'tchi  kisikok  eyayan : 

1.  Pitane  miweyitchikatek  kiwiyowin. 

2.  Pitane  otcbitchipayik  kitipeyitchikcwin. 

3.  Ka'isi   natotakawiyan   kisikok   pitane  okosi   isi   waskitas- 

kamik. 

4.  Anots  kakisikak  mi'inun  nipakvvesikani  linan   iiiina  tat- 

waw  kis!!:aive. 

5.  Kaisi  kasinaniawakitwaw  ka-ki-matchitotakoyak\vaw  ckosi 

wi  isi  kasinaniavvinan  kaki'  matcliitotamak. 

6.  Pisiskeyiminau  kitchi  oka  matchi  mamitoneyitamak. 

7.  lyekatenamawinan  kamayatak. 

Pitane  ekosi  ikik. 

"  The  Knistiiiaux,  Klistinaux,  Kristinaux,  and,  by  abbrevia- 
tion, Crees,  are  the  most  northern  tribe  of  the  Algonkin 
family.  Bounded  on  the  north  by  the  Athapascas,  they  now 
extend,  in  consequence  of  recent  conquests,  from  Hudson's 
Bay  to  the  Rocky  Mountains,  thongh  they  occupy  the  most 
westerly  part  of  that  territory,  on  the  north  branch  of  the 
Saskachawan,  in  common  with  the  iSioux  Assiniboins.  They 
have  also  spread  themselves  as  far  noi'th  as  the  Lake  Atha- 
pasca.     On  the  south  they  are  bounded  by  the  Algonkins  and 


1 


0)1  Alfjonlcin  VernouH  of  the  Lord's  Prayer, 


57 


Chippeways ;  tlio  dividing  line  being  generally  that  wliicli 
separates  the  rivers  that  fall  into  James's  Bay  and  the  south- 
western parts  of  Hudson's  IJay,  from  the  waters  of  the  St. 
Lawrence,  of  the  Ottawa  River,  of  Lake  Superior,  and  of  the 
Rivor  VVinnipek."* 

The  Rev.  J.  B.  Thibault  had  been  a  missionary  among  the 
western  Crecs,  and  in  1845  was  stationed  at  Manitou  (Lake 
St.  Anne).  When  this  prayer  book  was  printed,  he  was  living 
at  the  Red  River  Settlement  (Assiniboia),  where  the  dialect 
assimilates  more  nearly  to  the  Chippeway  than  does  that  of 
the  "Montagnais"  or  of  the  tribes  near  Hudson's  Bay. 
"  Those  of  the  interior,  as  on  the  Saskiitchewun,"  says  Mr. 
Howse  (Cree  Grammar,  o8),  ''atlect  more  the  flat  (?)  scries, 
as  th  (in  //>/«),  h,  d,  z,  j,  //  guttural ;  as  do  the  Chippeways 
also  ";  while  amOng  the  tribes  on  the  coast  of  the  Bay,  "  the 
linguals  are  th  as  in  Ihtn.,  t,  h,  st,  ts,  toh,  and  their  nasal  w." 
At  the  Red  River  Scltlemcnt,  continual  intercourse  between 
the  Plain- Crccs  and  northern  Chippeways  is  likely  to  promote 
assimilation  of  dialects. 

The  characters  used  by  Mr.  Thiljault  do  not  distinguish  b 
from  p,  d  from  t,  or  c/  from  k.  Li  translating,  I  have  written, 
throughout,  p,  t,  aud  k.  Baraga  remarks  that  it  is,  in  fact, 
"  often  impossible  to  ascertain  by  the  pronunciation  of  an 
Indian,  whether  the  word  begins  with  a  b  or  p,  with  a  d  or  t, 
with  a  //  or  /c." 

"  The  widely  scattered  tribes  of  this  luition  change  the  th 
[which  Mr.  Howse  regards  as  the  primitive  sound,]  consecu- 
tively iulo  y,  w,  I,  r;  e.  g.  we-thd  ('he'),  wc-yd,  (rc-)ui, 
we-la,  etc.  .  .  .  Li  the  cases  where  the  Crees  in  the  vicinity  of 
the  coast  (hit.  57°),  pronounce  the  th,  the  contiguous  iidand 
tribes  of  this  nation  always  use  I  ov  y ;  or  at  most,  the  th  is 
so  softly  uttered  that  a  nice  ear  only  can  detect  it.  More 
westerly,  it  is  decidedly  lost  in  the  i  or  y,  as  above  "  (Cr. 
Gram.  141).  In  passing  from  the  Cree  to  the  Chippeway,  th 
always,  and  sometimes  t  and  d,  change  to  //;  the  Cree  h  is 
frequently  omitted  before  k  and  t;  and  the  nasals  m  and  n  are 
often  inserted  before  h,  d,  and  g. 


GiiUiitiu's  Synopsis  of  i 


(1836),  p.  23. 


68 


J.  II.   Tnimhull, 


19.  CREE. 

SASKATCIIKWUN? 
From  Omjun  Missions,  by  Itev.  P.  J.  I)e  Smct.  (New  York,  1847.)  p.  162. 

Notanau  kitsi  kljikok  c|)iaii : 

1.  Pitone  mowaitsikatok  kiwigowin, 

2.  Pitoiie  otitainomakad  kitil)oitsiko\viu, 

3.  Ispits    cnatota    kawigau    kitsi    kisiicok,   pitone    ckusi    iji 

waski*!iskainik. 

4.  AnotH  ivakijikak  iniiiiani  [iii]pakwcjiganiiuinan  mina  tat- 

Avaw  ki<ri^akc. 

5.  Canisi  kaiji  kiis(>immawn,yakik  ka  ki  matsitota  koyankik 

okiisi  iji  kasinainawinan  cki  inatsitotainank. 

6.  Pisiskciiniuan  kitsi  oka  inatsi  mamitoiioitainank, 

7.  Ickatcnamawinan  kaniayatok.         Pitone  Ekeesiikik. 

At^  U-dushitnl  1)1/  Fdtfier  De  Sinet: 

"  Oiir  father  in  tlie  p;rcat  ln'iiven  bciiii.'  seated :  i  May  it  lie  honored  thy  name. 
2  [May  it|  arrive  thy  kinj;(h)iii  (rei.'n).  ■' Lil<e  thee  ix'ini;  Ibllowed  in  the  yreat 
heaven,  nmy  it  he  the  sanity  on  earth.  *  Now  in  tills  day  nive  ns  mr  liread,  and 
in  every  day.  ^  As  we  liave  remitted  to  tliose  wlio  have  done  (ns|  evil  so  like- 
wise remit  unto  ns  whaf  we  have  done  evil.  ''  Be  mercil'id  to  ns  that  we  (Ull  not 
into  evil.     "  Keep  away  from  ns  all  what  is  evil.     May  it  he  so." 

Tliis  version  was  probably  ol)taincd  anionj;  the  remote 
western  Crecs,  near  the  Rocky  Monntains,  wliore  the  Rev. 
J.  B.  Tliil)ault  and  Ronrassa  had  bcgnn  mission  work  before 
Father  De  Smet  visited  the  Fort  oC  the  Monntains  and  the 
north  branch  of  the  Saskatchewnn,  in  1845. 

I  liave  corrected  two  errors  of  transcription  or  the  press, 
by  restoring;  (in  brackets)  a  h)st  prefix,  and  in  the  same 
petition,  changing  "  latwaw  "  to  tatiratr.  "  Canisi,'^  at  the 
beginning  of  the  otli  petition,  is  certainly  wrong  as  it  stands, 
and  perhaps  shonld  be  omitted  entirely,  as  the  sense  is  com- 
plete withont  it.  The  interlinear  translation  is  by  no  means 
accurate. 

20.  CREE. 

From  Oo  Mcifoo  Ahrhrmoirin  S.  MaHln-w  (the  Gosjiel  of  Matthew),  London, 
18.5.3.  The  vowels  as  in  Eni:lisli :  ah  foi'  Italian  (i.  In  the  text  eo|iie(l,  the  mark 
of  tiie  as[)irato  or  hiatits  is  jilaeetl  over  the  vowel,  instead  of  (tj'lcr  it  as  iiere 
printed. 

N'o'otahwcnahn  ke'che  kesikoo'k  ayahyun : 

1.  Kittah  we'  kc'kahtaye'tahkvvnn  ke  we'eyuvvin. 

2.  Ke  tipaye'chekawin  kittah  oochechepaiyu. 


On  Ahjonkin  Ventiona  of  the  Lord's  Prater. 


59 


8.  A  itayc'tuinuii   kitlnh   wo'   toochekahtuoo  otah   uskce'k, 
kah  isse  ahyahk  ke'clie  kosikoo'k. 

4.  Mt'cyiiiahu  alinou'ch  kali  kesikalik    :a  oo   jju'likwaacku- 

iiiiueyairk. 

5.  Moiuih  usainuniowinahn  no  mussinahikavviiionahiiali,  kah 

isso  usaiiminowuke'etcliik  uiiekce  kah  inussiimhuinah- 
kooya'hkik. 

6.  Menah  akahwcyah  ito'otahiuahn  wahytiscechckavvhii'k, 

7.  IMahkah  nicotahkvvanmnowinahii  muchc  kakwi. 

8.  Keyah  kot  ahyahn   ko'cho    olanowcwin,  wahwahch   soo'- 

kahtissewiii,  menah  luahmccheuiikoowiu,  kahkeka. 
Amen. 


20(1)).  CREE, 

RKD  KIVKU. 

Tlio  same  version  ns  the  prccedinfj,  with  some  diakctic  variations  and  a  few 
verlial  corrections  (distin^iiishcd  iiy  italics) ;  trausliteriitcd  from  tiie  Cne  Prayer 
Book,*  Arcliduacoii  llimtcr's  translation.  For  tlu;  vowels:  a  as  in  (irm,  c  as  in 
prri/,  i  as  in  /li'iix',  t  as  in  fiiii,  o  as  in  so,  m  as  uo  in  tool,  or  short,  as  in  /IxA;  y  is 
always  a  consonant. 

N'ootdwinan  ki'tchi-kisTkcokh  oydyan: 

1.  KTta  wih  ki'katcyi'tiikwaii  kiwi'yoowTn. 

2.  Ki-tipeyi'tcl  'kowTn  ktta  will  OTtchitchipayu. 

8.  E  iteyi'taman  kTta   will    tootcliikatcu   ota   askfkh,  ka   isi 
ayt'ik  ki'tclii  ki!sika)kli. 

4.  Mfyniaii  anco'ts  l<a  kisTkiik  kc  a/fchi  pimdtU'ijidkh. 

5.  Mina  asenaniawTiiiin  ni  ?/if<^(7«"tiwiiiiniina,  kii  Tsi  asena- 

mawakf  tcliik  anikT  ka,  waniiiDtdlmjidkik. 

6.  Mi'na  ekawiya  ito'laTnan  k(i>tinfitmiiin'ik. 

7.  Maka  mitdkwoiiamawTiuin  matclii  kekwai. 

8.  Kiya  kit  aytiii  ki'tclii  otciiawiwTn,  wilwdts  soo'kiitesiwTn, 

mina  mami'tcliimikoowTii,  kakike  miiia  kdkike. 
Emen. 

This  version  rofircsents,  I  infer,  the  dialect  of  the  mixed 
Crces  ("  Plain  "  and  "  Swampy  ")  of  Assiniboia  ;  at  the  Red 
River  Settlement,  where  Archdeacon  Hunter  resided,  and  the 
Mission  village  on  the  river  l)elow.  In  l)oth  of  the  forms 
given,  it  manifests  better  knowledge  of  the  grammar  and 
more  familiar  acquaintance  with  Cree  idioms  than  do  some 
earlier  versions.     The  publication,  in  1844,  of  Mr.  Joseph 

*  The.  Book  of  Common  Prni/rr,  .  .  .  iranslatdl  into  the  lani/nofje  of  the  Cree 
Intlinns  of  the  hiunite  of  RnimCs  Land,  North  West  America.  London  Soc.  for 
i'roni.  Chr.  Knowledge,  1851).     l^nio.     rrintetl  in  Evans's  syllabic  characters. 


60 


J.  H.  TrumhuU, 


IIowsc's  valuable  Croo  Graniniar  had  greatly  facilitated  tlio 
sliuly  of  tluH  langiiajrc.  \n  the  following  notes,  1  cite  this 
graniinai'  (U.),  the  Prayer  J3ook  (I'H.)  and  the  translation 
of  Matthew's  (JosjKd  (Mutt.). 

N\mt<iivUHtn(^}i'ontt(ire('n<in,  II.  187  V  our  father,'  is  cor- 
rectly formed;  hut  nof,in<in  in  vv.  Ih,  1!),  certainly  does  not 
coni(?  from  n\>ot<iiri  'my  falher,"  i.  e.  '  I  come  from  him.' 
Eijdyan  (^in)ian,  i-i-dn,  fI.)'thon  who  art  in,  wiio  direlltHt 
in  \'  in  v.  10,  cpian  '  thou  who  sittest,'  or  '  remaineth.' 

1.  '  Lct-it-he  lieroiiftor  greatly-honored  thy-naming.'  Klta 
(Jcdt(i,  hittd,  H.)  "  is  a  sign  of  the  future  tense,  used  in  both 
[indie,  and  subj.]  moods "  (ph.)*  and  with  the  imperative 
indefinite  (II.  204);  here  joined  with  /^///(^rt',  II.)  "a  particle 
expressing  irixh  or  desire,  the  sign  of  the  optative  [or  sub- 
junctive] mood  "  (PH.). 

2.  'Thy  mastery  may  it  hereafter  come-hilhcr.'  Tipciji- 
't('hik('i('i}i(tiheitHiken'in,  v.  19),  verbal  noun  from  tipeyCtchike 
(Chip,  dihi'ttdjiye)  '  ho  is  master'  (Ikr.),  literally,  '  he  owns,' 
'  is  proj)rietor,  or  |)ossessor ';  whence,  (2d  pers.  swh'y)  tipvyi- 
Hchikeyda  '  thou  who  art  Lord,'  and  tipryiUohikct  '  the  Lord  ' 
(PH.)  =  Chip,  dtbendjlycd.  The  root,  Cree  tipi  (Mass.  tdpi, 
Del.  ^cji>/)  means  'enough,'  'sulBcient';  whence  Chip.  del)i4 
'  he  has  enough,  is  satisfied,'  Mass.  tapautam  '  enough- 
minded,'  '  content,'  and  tapenum  '  he  is  able,'  i.  e.  suffices  for 
«fee.  Chij).  dihaan  '  he  pays  (i.  e.  satisfies)  for  it,'  dibaivan 
'he  pays  for  him,'  dibendan  'he  is  the  owner  of  (i.  e.  has 
paid  for)  it,'  intrans.  dihendjlge.  Outchltchipayii  (^oocJwche- 
paiyu,  v.  20)  '  it  comes  hither  {payii')  from  (^outchey  some- 
where else ;  eomp.  wufhoio  doohe  ne-peyitootda  "  far-otf-/Vo»i  I 
hither-come"  (EI.  289):  Chip,  nind  ondji-ha  'I  come  from'; 
but  the  form  which  is  here  given  to  the  verb  cannot  l)C  the 
correct  one. 

3.  '  As  thouso-willcst  may  it  hereafter  be-done  here  on- 
earth  which  so  is  in-the-great-heavon ':  in  v.  19,  '  as-much-as 
is-observed  thy  [  ?]  in-thc-grcat-heaven,  may-it  be  so 

*  TIiu  future  sign  (jfi  (Cliip.  kah)  used  I)cfore  tin;  first  iuid  second  persons,  is 
cljiuiticd  into  hiiHa  [ijata),  Ciiip.  tult,  before  the  third  person,  sinj,'.  and  plural." 
—  llowsc,  214. 


On  Algonkin  Versions  of  the  Lord's  Prayer. 


61 


ou-cartl».'  E  {h>\  IT.)  '  ns.'  N,i'itai/e'trn  'I  will'  (Matt, 
viii.  '5)i  '«  '>f'''o  ill  the  suhj.  2(1  sinjj;. ;  Chip,  nind  inAndam^ 
enrndiftnnn.  Ota  (o-if\  II. ;  ti-ti',  v.  22)  '  licro.'  Ankikh 
(uskee'k,  v.  20,  axtxhitxh^  v.  22)  with  h)C!itivc  aflix  from  aski 
'earth':  in  vv.  IS,  li),  iraHkilaxkamik  'on  the  surface  (?t'/i«- 
kitoh,  II.)  of  the  earth  '  ^  Chip.  o;/l.daka)ni<j.  Kd,  the  rela- 
tive pronoun  —  or  what  is  made  to  servo  as  such  —  used  only 
with  the  subjunctive,  [With  the  indicative, /c<f  is  a  negative, 
or  rather,  is  emjdoyed  to  emphasize  a  negation,  and  it  is  also 
a  sign  of  l]w  future  tcnxf.^ 

4.  '  (Jivc-us  now  on-this  day  and  henceforth  our-living';  in 
V.  19,  '  our  loaves  of  bread ';  in  v.  20,  '  our  loaf-bread-ing.' 
Miu'iHiin^  Montagu,  vdrinan  (\v.  21,  22), 'give  thou  us,'  or 
*■  preiti'nt  to  us'  —  the  root  not  implying,  nor  in  fact  being 
ordinarily  us(m1  to  denote,  free  giving,  i.  e.  withou*^  antici- 
pation of  recompense  :  Chip,  nhi  muia  "  I  give  him,  make  him 
a  present,  allow  him  something,  impoxi'  it  upon  him"  <fec. 
(Bar.),  nin  pay'nUna  "  1  give  it  to  him  absolutely,"  literally, 
'I  throw  it  away,  or  al)andon  it  to  him':  comp.  Al)n.  ne-mira", 
tie-jn's/n'itnira"  (plmi  '  freely,'  '  to  no  purpose  ')  ;  and  another 
Chip,  verb,  from  the  same  root  (wi  '  apart,'  Lat.  dls-,  nearly,) 
nin  migiu'c  '  I  give,  contribute,  present,  allow,'  Mass.  magou 
Mie  gives,  parts  Avith,  barters,  or  sells'  (El.),  Del.  meken 
(Zeisb.),  Piindtinlydkh  'what  we  may  live  on'?  (comp. 
mceolfi/aik  '  what  you  may  cat,'  meechehalik  '  what  we  may 
cat,'  Matt.  6.  25,  31),  from  ptmntisKu  'he  is  alive,'  i.  e.  moves, 
goes,  subj.  pimntisit  (^pinuihtissegit,  Matt.  22.  82) 'living'; 
pcinahtixse/cin  "  any  thing  that  promotes  life  "  (Chappell)  : 
comp.  pinioo'ta  '  walk,'  Matt.  9.  5,  penwotayoo  "  he  walks, 
progresses  "  (li.).  'To  live'  is  expressed  in  all  Algonkin 
languages  by  one  or  the  other  of  two  verbs,  denoting,  respec- 
tively, '  to  go,'  and  '  to  be  a  man.'  In  vv.  18,  19,  20,  23 
(Alg.),  25  and  26  (Chip.),  28  (Ottawa),  and  31  (Menom.), 
we  have  dilTcrent  forms  of  the  same  name  for  'bread'  — 
Chip,  pakau'jigan  —  which  was  a  name  given  l)y  the  Indians 
to  French  or  Knglish  loaves,  made  to  be  cut  in  pieces,  in  dis- 
tinction from  the  common  Indian  cake.  Baraga  employed 
this  name  for  '  bread '  in  his  Ottawa  version,  in  1846,  hut 
9 


62 


J.  H.  Trumhullf 


in  his  Otchipwe  Dictionary  (IHoJJ)  gives  its  cxnct  meaning: 
"  When  Indians  first  saw  white  people  eutting  pieces  oil"  from 
a  loaf  of  bread,  they  culled  the  luead  pakiiu'jlj/an,  that  is  to 
say,  a  thing  from  which  ])iec<8  are  cut  »ff^'-'  from  nin  pakwS- 
9/]g'« '1  cut  otf  a  piece ';  comp.  verb  unim.  nin  pakw^jiva  'I 
circumcise  him';  nin  pakiv^Jan  '  I  cut  it,'  &c.  (Hur.). 

6.  '  Moreover  blot-out-for-us  our  badnesses-of-licart  so  as 
we-may-blot-out-to  (pardon)  those  who  do-amiss-to-us.'  Kaui 
,  .  .  .  ekoai  (y.  18),  gd  Use  ....  ec'co'ae  (H.),'a8  .  .  .  , 
iust  so.'  M(nd,  menah, '  and,  again  '  (H.  242),  Cliip.  niinawa 
'  again,  more,  anew  '  (Har.),  Abn.  wma  'encore'  (R.).  Ahc- 
namawindn  (^usainumowinahn,  v.  20)  '  forgive  ns ';  comp.  Chip. 
gdsaianiawan  '  ho  blots  him  out,  absolves,  pardons  him,'  and 
kasinamawakitwaw  'absolve  us'  (v.  18).  In  all  the  versions 
this  verb  in  the  second  clause  has  the  transition  form  of  iJd 
~l8t  il.  subjunctive  instead  of  lst~3d  pi.,  and  means  '  they 
forgive  us' — instead  of  '  wo  forgive  them.'  Ne-matchiTuvi- 
nindna  '  our  badnesses  of  heart,'  1st  pors.  double  jilural  of 
matchi^thvin,  verbal  from  matchPtai,  Chip,  matchidee  "  ho  has 
a  bad  heart,  is  wicked,'  from  matehi  '  bad '  and  -d(^  (in 
compos.)  '  heart.'  In  v.  20,  a  word  moaning  '  debts,'  '  our 
owings,'  is  used,  —  the  double  plural  of  mussindhikawin, 
literally, '  a  writing '  (as  in  Matt.  5.  31)  or  '  book  account.' 
Aniki,  unekee  (Chip,  igiw,  egewh')  'those,'  anim.  plur.  of  mtwa 
(Chip,  iwi^  aw^.  Wanitcotdkmydkik,  lit.  '  they  who  amiss-do- 
to-us :  ivan-^  as  a  prefix,  means  '  out  of  the  way,'  '  astray,' 
'  amiss '  (Mass.  wanne)  :  ke-wannaytootounvow  "  you  do  not 
use  him  well,"  Chappell. 

6.  '  Moreover  do-not  that-we-go  into  trial.'  The  last  word, 
from  a  root  meaning  '  to  make  trial  of '  (see  qutchhuaorigan-it, 
V.  10),  is  substituted  in  v.  20b.  for  wahydseechekawinik,  v. 
20, '  that  we  err'  or  '  go  astrtiy.' 

7.  'But  take -away -from -us  bad  anything.'  Tdkwa-niim 
"he  grasps,  holds  it"  (H.  93),  has  the  prefix  mi  'apart,' 
'  away  from.'  The  primary  tahva-,  Chip,  tako-,  means  '  hold 
fast,'  'seized.'  Kakwai  (kekwan,  H.  189  ;  Chip,  g^go)  '  some- 
thing, anything,'  indef.  pronoun. 

8.  ' Thou,  thineis  great  property  (possession,  riches),  like- 
wise strong-heartedness,  moreover  (glory?),  Always  more-yet 


♦ 


I 


On  Algonkin  Versiom  of  the  TjoriTH  Prayer. 


68 


always.'  Nef-ahi/nJin  (Matt.  20.  If))  '  is  mino';  keyah  ket- 
ahyahn  (v.  20),  h'tha  keVutn  (H.),  Chip,  kin  kiiVaiim,  *  it  is 
tliino.'  Ott-nairhoin,  Chi().  daniivln, '  what  ono  owns,  property, 
having  or  holding.'  Wdivdtg,  ivdiiiva\ij  (11.)  Mikowiso.'  Soo'kd' 
teai-win  '  stronj^-licartcdncss';  adk-ismi  'ho  is  very  strong, 
firm  in  mind,  dotorminod '  (EI.  175),  aoketay-dyoo  '  lio  is 
strong-heartod,  l)old '  (II.  144;  Chip,  aongidce)  ;  whence, 
aniin.  adj.  sdkelay-isun.  sm'kdleai,  and  verhal  in  -win.  Mami- 
'tchimihowin  for  'glory,'  appears  to  ho  related  to  Chip,  mamik- 
wttdani '  ho  praises,'  W'  mikwadan  '  ho  ^jlorios  in  it'  (Bar.). 


10{c).  CliEE. 

WESTERN    COAST    OK    IIUDSO  i'8    BAT. 

Arclideacon  Hiinttu's  trutiHliition,  ia  llowso's  c  i  !■  ifrnphy.  [Pronounco  "a  as 
\nfiir;  il  as  in  futhor ;  d  as  in  all,  nwc;  e  as  in  mt,  v  as  in  fat-  •  i,  liefore  a  vowel 
or  final,  as  in  minp ;  i,  l)eforu  a  consonai  if  in  pin ;  o  as  in  ,  oo  as  in  moon ;  u 
final  as  in  i>u'i;,  or  as  tho  pronoun  yoa,  j'  ;u  in /air;  ay  iis  wi  muy."  —  llowse 
Gr.  38.] 

N'ootdwcenan  kdche  kdesikook'  faydn  (or,  f-i-iui) : 

1.  KuttH  wo  kckatethitaikwan*  ke-wcthdyowin. 

2.  Ke-tipayichikewin  kuttH  wo  (iochechepeyoo^ 

3.  Ht^  itcthetuinmun  kuttJl  we  t6ocliegatdyoo'  6te  assiskeek 

k;\  isse  i-iik  keche  kdesikook. 

4.  Muethinan  ann6och  ki\  k(iesiki\k  ke  ootche  piindtisiydk. 

5.  Mdiia  kiissemaywinniin  ne-mutchitiwinendna'  ki\  isse  kus- 

semaywakaitchik''  unnekce  kii  wanitootdkooydkik. 

6.  Mdiiit  egilwdtha  it6oti\yinan  kootayitoowinik. 

7.  Mogga  mitakwenamawinndn  inutche  kdkwan^ 

8.  Kdthd  kot'idn    •  v.'ie  ootenaywiwin,  wtlwauj  s6ketaysiwin, 

mdntt  maliinccliemikoowin%  k(5kekdy  radna  kSkdkay. 
Emun. 

I  have  not  luiuid  any  version  of  the  Lord's  Prayer  in  the 
dialect  of  (iie  Hudson's  Bay  Crees,  as  exhibited  in  Ilowse's 
Grammar ;  but  to  facilitate  reference  to  that  grammar,  for 
verbal  forms,  I  have  attempted  to  transliterate  Archdeacon 
Hunter's  version,  to  Howse's  orthography. 

•  For  keesik  '  sky,'  Chappell's  vocabulary*  has  keshich,  and 
keshicow  for  '  day.'     Howse  remarks  that  "  on  the  coast,  sh  is 

♦  Vocabulary  of  the  Indians  inhabiting  the  western  shores  of  Hudson's  Bay,  in 
Appendix  to  Liuut.  Edward  Chappell's  Voyage  to  Hudson's  Bay  (London,  1817). 


64 


J.  H.  Trumbull. 


used  for  s  of  the  interior"  (Gr.  38),  but  he  more  commonly 
writes  8 :  e.  g.  vi6osuh  '  always,'  for  mooschuk,  ChappcU. 

'  We  requires  the  ontative  or  subjunctive  passive  participle 
—  which,  according  to  Howse,  terminates,  when  the  subject 
of  the  verb  is  inanimate,  in  -dk  or  -dik  (Gr.  115,  228).  Tlie 
form  given  in  v.  20  is  that  of  the  indicative  passive  inanimate, 
in  -wim  (Gr.  115). 

^•^  These  verbs  seem  likewise  to  have  the  form  of  the  indi- 
cative (animate)  instead  of  the  required  conditional  (inani- 
mate) ;  -dw^  -^0  for  -dk  or  -dik.  Ootchichipayu  seems  to  be 
compounded  of  doche  (Chip.  0)idji,  Mass.  wutche)  '  from '  and 
the  primary  verb  '  to  come,'  but  it  is  irreconcilable  with  any 
form  given  by  Howse  ;  see  note  on  v.  20b. 

^  Howse  has  both  miitch-isisu  '  he  is  wicked,'  and  matJuit- 
is8u  '  he  is  bad.'  The  last  means  '  bad-hearted ';  see  note  on 
V.  20b.  3Iutche,  primarily,  denotes  that  which  is  exteriiallv 
bad,  ugly,  unpleasant,  e.  g.  matche  keesikdk  '  an  ugly  day ' 
(H.  294). 

*  The  transition  form  is  wrong :  -aitcJtik  (^-dtcJdk,  Howse),  is 
3d~3d  pers.  pi.  subjunctive  (required  after  kd  me),'t)iey 
...  to  them,'  instead  of  lst~3d  pi.  in  -eetiv6w  '  we  ...  to 
them '(Howse,  217). 

^  M&tche  kelcwan  'bad  something,'  whatever  is  bad;  but 
Howse  would  probably  write  instead,  gd  viathutissik  '  that 
which  is  bad.' 

*  I  transfer  this  word  for  '  glory '  as  it  stands  in  v.  20, —  in 
uncertaiiity  as  to  its  meaning. 

21.   MONTAGNAIS. 
(nkak  quebkc.) 

Father  Enm.  Masse,  in  Champlain's  V^oijaijes,  1632*.     In  tninscription,  m  has 
has  been  substituted  for  ou  of  the  originnl  text. 

Nootaooynan  ca  taycn  cDasccopetz: 

1.  Kit-ichenicass6uin  sagitaganiooisit. 

2.  Pita  ki-ooitapimacoa  agood  kit-ootdnats. 


•  Father  Enemond  Masse,  S.  J.  came  to  Port  Itoyal  in  1611,  with  Biard,  and 
for  a  year  or  two  proscfuted  the  study  of  the  Souriquois  (Miemac)  language. 
When  the  Frencii  post  at  St  Sauveur  was  l)rok('n  up  by  Capt.  Argal,  Masse  re- 
turned to  France.  He  came  back  in  1G25,  and  laitore<l  among  tiie  Aigonkins 
and  Moutagnais,  near  Quebec,  till  1629,  when  the  town  was  taken  by  tho 
English.    See  Shea's  am.  Catholic  Missions,  134. 


On  Algonhin  Versions  of  the  LorcCs  Prayer, 


65 


3.  Pita  kikitooin  tootaganioofsit  assitz,  ego  ooascooptz. 

4.  Mirinau  oocachigatz  nimitchimiiiaii,  ooechtd  teosch. 

5.  Gaycz  chooerimdooiiian  ki  maratirinisita  agood  ooechtd  ni 

chouci'imanauet  ca  kichicDaliiamitz. 
Gayeii  cga   pemitaooiuaii  raachicaoointau  espicli  iiekirak 


6. 


inaganiooiacoo. 


7.  Miataii  caiiooeriminan  eapech. 
Pita. 

Interlined  translation: 

'' Nostrc  pore  qui  es  es-Cieux  :  ^  Ton-nom  soit-en-estime.  ^^jnsi  goit-que 
noiis-soyons-iivec  toi  en  ton-royiiumo.  '^  Ainsi-.soit  que  ton-commiindcmeiit  soit- 
fiiit  eti-la-terro  lomine  nuCiel.  *  Donncnous  aujourd'hiiy  nostrc-iiourriture 
comnu!  tousiours.  "  Kt  aye-pitie  de-nous  si  nous-t'iivons  olFenco  uinsi-que  nous- 
avons  pitio-de-ccux  (pii  nous-ont-donno-sujectdo-nons-fascher.  "  Aussi  ne  nous- 
pcrmets  t'ofFeuser  lors-(iue  nous  y-serons  induits.  'Mais  conserve-nous  tousiours. 
Ainsi-soit." 

The  tribes  called,  by  the  French,  Montagnais  and  Montagn- 
ars,  spoke  a  Cree  dialect.  The  local  idiom  of  this  version  is 
that  of  the  neighborhood  of  Quebec.  (The  mission  at  Tadous- 
sac,  near  the  mouth  of  the  Saguenay  was  not  established  till 
1641.)  In  the  Relation  de  la  Nouvelle  France  for  1034 
(Quebec  ed.,  p.  76),  are  two  prayers  in  this  dialect,  with  in- 
terlinear translations,  by  Father  Paul  Le  Joune,  who  has 
given,  in  the  same  Relation  (pp.  48-50),  a  good  accoiuit  of  "  la 
Langue  dcs  Sauvages  Montagnais";  and  a  few  Montagnais 
words  and  phrases  arc  found  in  Le  Jcune's  Relation  for  1633 
and  (mixed  with  Algonkin,  of  Sillery,)  in  Vimont's  for  1643. 

N^mtawi  'my  father';  nmtdwendn  {U..  187)  is  the  form 
with  the  plural  pronoun, '  our  father.'  (7t«  =  " /ca  or  </a,  an 
indeclinable  particle,  representing,  in  Cree  and  Chippeway, 
the  relative  pronoun,  referring  to  a  definite  antecedent "  (H. 
18'J).  Ouascoupctz^  here,  and  in  the  versions  of  the  Creed 
and  the  Salutation,  Mass(3  puts  for  "  es  cieux''^;  oiiascouptz  (as 
in  3d  petition)  for  "  au  ciel.''^  Le  Jeune  gives  ouascoii  for 
'  heaven,'  and  in  the  locative,  ouascou-eki  '  in  heaven,'  =  uas- 
kutsh,  V.  22. 

1.  Sagitaganiw'isit^  which  Masse  translates  by  "  soit  en 
estime,"  is  from  a  verb  which  is  usually  translated  by  '  to 
love ':  comp.  *'  khi-mdkihitin  je  t'aime"  (Le  J.)  ;  subj.  sdhke- 
hitfdn  "  that  I  love  thee  "  (H.  220)  :  sdkcchgdtdgoo  '  it  is 
loved,'  sdkeehcgdsoo  'he  is  loved'  (IL  227,  116).     The  form 


66 


J.  H.  Trumbull^ 


here  given  is  not  exactly  correct ;   in  later  versions,  another 
verb  is  substituted  (see  v.  20). 

2.  Pita=pittane  'would  that!'  (H.  243),  pitane  (v.  18), 
requires  the  subjunctive  or  additional  mood  of  the  following 
verb.  Kivoilapimaco  '  we  sit  with  thee  ';  comp.  ne-wetdppem6iv 
'I  sit  with  (co-sit)  him,'  H.  129.  Klt-wtenats  '  in  thy  village,' 
from  mtena  (Cliip.  odena,  Mass.  otan)  '  village,  town,'  lit.  the 
place  to  which  one  belongs. 

3.  Ki-kitm'm  '  thy  saying,'  '  what  thou  saycst ':  comp.  kliik- 
Jiitouina  '  thy  words,'  Le  J.  Twganicoisit  for  '  be  it  done,'  but 
the  form  employed  denotes  the  action  of  an  animate  subject 
on  an  inan.  object.  Assitch,  for  astitch,  '  on  earth ';  asti 
(=  Cree  uskee')  '  earth,'  with  the  locative  suffix  which  is  used 
in  this  version  ;  comp.  ouascope-tz,  mtena-ts,  mcachiga-tz. 

3.  Mu'inan==mrinan,  v.  18.  Oucachigatz  'on  this  day,' 
^  to-day.^  =  oukachiga-khl  (Le  J. ^,  ukashigatsh  (y .  22),  Cree 
kakijikak,  kakisikak,  vv.  18,  19.  Ou-mitchimi  '  food,'  khi- 
mitchimi '  thy  food'  (Le  J.,  1634)  ;  here,  in  the  first  person 
plural,  ni-mitchim-lnan  '  our  food.' 

5.  Gagez  =: gaie  (Le  J.)  'and  ':  see  note  on  v.  10.  Chooeri- 
minan  '  have  mercy  on  us ';  Chip,  nhi  jawenima  (with  inan. 
oh].,  jawenddri)  '  I  have  mercy  on,'  lit.  '  I  am  kindly  disposed 
towards'  him,  or  it.*  Ki  (Jce,  H.)  '  if,'  '  whether  —  or  not.' 
Maratirlni-^  comp.  Chip.  7iin  mdnadenima  "  I  think  he  is  bad, 
wicked "  (Bar.),  mdnddad  "it  is  bad,  unpleasant,  unfit" 
(id.)  :  the  root  signifies  '  improper,'  '  unseemly';  '  not  to  be 
done,  or  said.'  Agcoe  (con,  Le  J.,  Cree  ecco')  '  thus,  so  as.' 
Va  kichimahiamitz  (tsishiuaiamUjits,  v.  22)  '  those  who  make 
us  angry ';  Cree  kissewa-su  '  he  is  angry,'  Msseivd-hayoo  '  he 
makes  liim  angry'  (H.  40,  167). 

*  The  Algonkin  name  for  the  '  south  '  or  'south-west,'  —  whence  the  denomi- 
nation of 'southern'  trihcs,  variously  corrupted  as  "  Chaouanons,"  Sliawanos, 
Siiawnees,  Savano'js,  Chawonoek^,  etc., — comes  from  tiie  same  root  as  Cliip. 
jawen-dan.  Comp.  Narr.  sowivanishen  'tlie  wind  Is  from  tlie  south-west':  "This 
(says  Ko;icr  Williams,  Kci/,  86,)  is  the  jylensimjcst,  warmest  wind  in  the  Climate, 
most  desired  of  the  Indians,  making?  fair  weather  ordiiuirily;  and  therefore  they 
have  a  tradition,  that  to  the  southwest,  which  they  call  Sowaniu,  the  gods  chief- 
ly dwell,  and  hither  the  souls  of  all  tiieir  great  and  good  men  and  women  go." 
To  the  Indian,  .soavni-r/M/./ was,  ])rimarily,  'the  /)/f;o.sa«/ country,'  'happy  land,' 
and  soicamtniloti  ("  Sowwaumd,  the  southern  God,"  R.  W.)  was  '  the  kind,  benefi- 
cent, manitou. 


i 


On  AlgonMn  Versions  of  the  LorcCs  Prayer. 


67 


6.  Ega  Q'g'd  and  ithha^  H. ;  Abn.  6'-ka)i)  'do  not';  ecco 
touts  'do  not  do  it'  (Le  3.')==egd  toota,  H.  Pemitacoinan 
'  conduct  us  to '  (inan.  object).  Eapich  =  Cree  ispeese  (H.), 
ispee'che  (Matt.),  'when,  whilst.' 

7.  Canooeriminan  'take  care  of  us';  Chip,  nin  ganawenima 
'  I  keep,  take  care  of  him.'     Eapeeh  '  always,'  eapitch,  Le  J. 

22.  MONTAGNAIS. 

SAGUENAY    RIVER    AND    LAKE    ST.   JOHN. 

Nehiro-Iriniui  Aiamihe  Massinahigan.    Uabistiguiatsh  (i.  e.  Quebec),  1767. 

N'uttauinan,  tshir  uaskutsh  ka  taien : 

1.  Tshitshituaueritaguanusiu  tshitishinikasuin. 

2.  lie  nogusiuane  pitta  taiats. 

3.  Tshi    pamittagauin   nete   uaskutsh,    pitta    gaie    pamitta- 

gauien  u-te  astshitsh. 

4.  Auutsh  ukashigatsh  mirinan  ni  mitshimiminan,  mesliutsh 

gaie  kashigatsh  mirinan. 

5.  Nania   nigut  nititeritenan   auiets  ka  tshi  tshishiuaiamit- 

jits,  eka  gaie  tsliir  nigut  iteriminan  ka  tshisliiuaitats. 

6.  Eka  irinauinan  ka  ui  sagutshihiguiats  he  iarimatjs. 

7.  Tiaguetsh  ui  irinikahinan  metshikauatjs   maskuskamatsi. 

Egu  inusin. 

The  Nehiro-Iriniui  Aiamihe  Arassinahigan  (Montagnais 
Prayer  Book)  was  prepared  by  Father  J.  B.  de  la  Brosse,  S. 
J.,  who  in  1766  succeeded  Father  Cocquart  in  the  missions  at 
Tadoussac,  on  the  Saguenay,  and  about  Lake  St.  John.  In 
the  approbation  (by  Bishop  Briant)  prefixed  to  the  volume, 
the  compiler's  name  appears  in  its  Montagnais  form  as 
Tshitshisahigan,  i.  e.  'the  broom'  (la  brosse).  The  title  page 
shows  that  the  manual  was  dcsigued  for  all  the  praying 
Indians  "  who  live  at  Shatshegu,  Mitinekapi,  Iskuamisku, 
Netskeka  [Lake  Nitcheguan  ?],  Mishtassini  ['the  great  rock,' 
on  the  river  of  that  name,  between  Lake  St.  John  and  Hud- 
son's Bay],  Shckutimi  [now,  Chicoutimi,  near  Lake  St. 
John],  Ekuani  [Agwanus,  on  the  St.  Lawrence?],  Ashuab- 
mushuani  [now  Assuapmousou,  one  of  the  King's  Posts,  in 
Saguenay  county],  and  Piakuagami  [Picoutiuii,  on  Lake  St. 
John],  and  all  Nehiro-Irinui  places,  every  where."* 

*  For  the  use  of  tliis  rare  volume  —  re])utcd  to  be  the  first  book  printed  at 
Quebec — I  am  indebted  to  Mr.  George  Brinley. 


68 


J.  H.  Trumbull^ 


The  differences  of  dialect  between  this  and  the  preceding 
version  are  Ijss  considerable  than  they  appear  on  fi'-st  inspec- 
tion. That  the  two  have  so  few  words  and  forms  ,ii  common 
indicates,  not  the  inconstancy  of  the  language,  but  the  pro- 
gress made  between  1682  and  176G  in  knowledge  of  its 
vocabulary  and  granmiar.  The  most  striking  peculiarity  of 
dialect  is  tie  O'.ange  of  k  to  tsh;  e.  g.  Uhir  for  kir  ('  thou') 
in  the  invocation ;  tshitshl  for  kitchi  '  great ';  astshitsh  for 
iiskeek  '  on  earth,'  etc.  Ilowse  (Gr.  316)  quotes  a  remark 
that  "  on  the  East-main  side  of  Hudson's  Bay,  i(^ch)  is  in 
general  used  in  the  pronunciation  of  words  instead  of  the  k 
(or  c  hard)  used  on  the  West  side  of  the  Bay,  as  tehlsninow 
for  kksinoio  '  it  is  cold  (weather),'  tchc-y-a  for  ketha  'tiiou.'  " 

La  Brosse  writes  u  for  Fr.  oii:  nattauinan  for  wmtaouynan 
of  Massd,  uaskntsh  for  ouascoueki  of  Le  Jeune,  UliiVuhinika- 
suin  for  kWichenicaaHduin. 

'  Our-fathcr  thou  in-hcaven  who  art-there  :  It-is-made-very- 
great  (honorable)  thy-name.'  V^ith  tshUshltua-ueritaguanusm; 
comp.  Cliip.  kitchitioa-wendaywad  '  it  is  honored,  holy,'  and 
causat.  anim.  nin  kltcilutwa-ivendagosia  '  I  make  him  glorious, 
honored,  exalted,'  etc.  (Bar.). 

8.  '  As-thou-art-scrved  yonder-in  heaven,  would-that  also 
thou-maycst-be-served  here-in  earth.'  4.  '  Now  to-day  give- 
thou-us  our  food,  always  also  daily  give-thou-us-it.'  Kashi- 
gatsh  =  western  Cree  kesikahk  (v.  20)  ;  mesliuUh  =  mmsuk 
(Howse),  mooischuk  (Cliappell). 

23.    ALGONKIN    (NIPISSING). 

LAKE  OF  THK  TWO  MOUNTAINS. 

Catcchlsme  Altjompiine,  Moniang  (Montreal),  IStiS.*  [Tlic  vowels  ns  in  French: 
c  as  e,-  u)  for  uu  and  (iiefore  a  vowel)  Enj^l.  w;  cli  as  Kngl.  sh;  g  always  liurd.j 

(X)enid  janisimiang,  ooaka>ing  epian  : 

1.  Kekona  kitchitooaa:)idjikatek  kit  ijinikazocoin. 

2.  Kekona  pitchijamagak  ki  tebeningea^in. 


*  The  same  version,  with  a  French  translation,  is  printcil  in  Jiigcment  Krrone 
de  M.  KrncKl  lii-n<in  snr  IfS  Laiujues  ^anviiijes,  jiar  rAutetir  des  Kludes  Philuloi/ii/ues 
(2nie  ed.  Montreal,  18G0),  p.  100.  It  is  also  printed  in  a  K.  C.  Rc.me'd  de 
Prit'res,  "a  I'usagc  des  Sauvages  de  'J'emiscainhuj ,  d'Alihitilii,  du  Grand  Lac,  do 
Matuouan,  ct  dii  Fort  [Villiam,"  published  (by  authority  of  the  Vicar-General) 
at  Montreal,  1866. 


, 


. 


^ 
.1 


On  Algonlcin  Versions  of  the  Lord's  Prayer. 


69 


3.  Kckoiia  iji  papamita(];on  akin*?  cngi  ooakooinp;. 

4.  Ni  pakoocji<?aniiniiiaii  nciiiiigokijik  eji  mauesiang  mijichi- 

iiani  nongoni  ongnjigak. 

5.  Gaic  iji  ooanisi'.ainacDicliinani  inikik  iieclikiinang  eji  ooani- 

sitauiaooangitch  aooia  ka  niclikiiamindjiii. 

6.  Gain    kanoin   pakitciiiinichikangcn   kckoii  oia   pachiooini- 

goiaiigin  ; 

7.  Taiagooatcli  atcliitch  ininamaooichinam  raaianatak. 

Kckona  ki  ingi. 

Tmnslation : 
"Toi  qui  nous  ns  pour  enfiints,  an  cicl  qui  cs,  'qu'il  soit  (lit  saint  ton  nom, 
2qn'il  arrive  ton  r('.une,  ''qu'aiiisi  tii  soi-i  obei  snr  la  terre  comme  c'cst  dans  le  cicl. 
*  Notre  pain  c'lia(|iu'  jour  comnie  nous  iii  avons  l)esoin,  donne  Ic  nous  niijoiird'hui. 
^Et  aiiisi  oulilie  pour  nous  (  e  en  qiioi  nous  tc  f'Achons  comme  nous  oublions  pour 
quclqu'nn  (jui  nous  a  faclies.  '^  Et  ne  nous  ahandonnc  pas  qne'quc  chose  qui  va 
nous  scduire;  "au  coiitrairc  de  cute  ecarte  pour  nous  (!C  qui  est  mal.  Qu'il  en 
puisse  etrc  ainsi." 

The  Catechlsine  AJf/onrfiin  from  which  this  version  is  taken 
was  prepared  for  the  use  of  the  few  Algonkiiis  wlio  still 
remain  at  the  mission  village  of  the  Lake  of  the  Two  Moun- 
tains, near  the  western  extremity  of  the  Island  of  Montreal. 
This  mission  was  established  by  the  Sulpitians  in  1720,  and 
to  it  was  soon  afterwards  transferred  a  Nipissing  and  Algon- 
kin  mission  which  had  been  begun  on  the  Isle  aux  Tourtes.* 

The  dialect  is  not  precisely  that  which  the  first  Canadian 
missionaries  —  because  it  was  the  first  which  they  learned, 
of  the  many  local  dialects  spoken  along  Ottawa  river  and 
westward  to  the  great  lakes  —  regarded  as  "franc  Algon- 
quin." The  Jesuits  reckoned  "  more  than  thirty  nations"  of 
the  Upper  Algonkins,!  all  speaking  the  same  langur go,  with 
no  greater  diversity  of  dialect  than  may  be  found  in  the 
speech  of  Englishiuen  of  different  counties,  or  between 
Parisian  and  i)rovincial  French.  Baraga's  "Otchipwe  Gram- 
mar" and  "  Dictionary  of  the  Otcliipwe  Language"  are  as 
serviceable  for  the  study  of  one  as  of  anotiier  of  these  dialects. 
"  Several  other  tribes,"  he  says,  "  speak  the  same  [Otcliipwe, 
or  Chippewt^y]  language,  with  litthi  alterations.  The  principal 
of  tliose  iiie  the  A!;/i>ii(ii(i)i,  the  Olfa/rn,  and  the  Potau'atami 
tribes.  He  that  understands  well  the  Otchipwe  language  will 
easily  converse  with  Indians  of  these  tribes"  (Otch.  Gr.  5). 

*  Shea's  flislon/  of  Am.  Calhollc  Missions,  333,  ,0.34. 
t  Rchitions,  1658,  p.  22;  ItiTO,  p.  78. 

10 


70 


J.  H.  Trumbull^ 


The  modern  "  Algonquin  "  of  the  mission  of  the  Lake  i«, 
in  fact,  nciirly  identical  with  the  Nipissivrf,  —  difforing  some- 
wlu't  from  the  dialect  spoken  at  the  same  missioii,  iii  the  last 
century.  A  {'antique  en  laiujue  Algonqulnc^  composed  i^'  a 
former  inissioiiary,  M.  Mathcvet,  has  i^eeu  lately  prinl<.;0. 
with  a  version  in  the  modern  (Nipissingi  dialed,  nnd  noi:o.>-, 
by  the  author  of  Etudes  FJiUologiques  (^M.  Cuoq).*  In  Mathe- 
vet's  orthography.  I  is  used  iu  the  ]Ai\c('  of  n  of  the  modern 
dialect,  but  the  editor  remarks  that  "in  the  most  nncicit 
manuscripts,  r  has  the  preference.'"  Wlicre  the  origiiial  ver- 
sion has  trJi,  the  modern  subsiitute;s  (/;',  —  uurljifa  'ov  oidchita, 
ooendji  for  ^.ntcJii,  etc.,  but  M.  Cuoq  suggests  1i?at  "  tiie  AUton- 
gnin  dialect  u'hich  funnerly  prevailed  at  tlio  mission  of  the 
Lake"  uiay  lune  required  the  ich:  but  "  il  en  serait  autre- 
meni  ■'  ujourd'hui  qua  prevalu  le  diah'vte  Nipissiuguey 

COciiidjanuimiang  '  thou  who  hast  us  as  thy  children,' 
wlioso  children  avc  are.  Nidjanis  'child'  (as  related  to  the 
paroit), 'offspring';  o-nidjanis-i  'he  lias  a  child '  (JB.f  81), 
the  prefix  o  denoting  possession  or  '  having.'  The  conditional 
(or,  as  it  is  distinguished  by  the  author  of  Etudes  Philogiques, 
the  "  dventuel ")  mood  changes  o-  to  coe-  and  with  the 
transition  of  2  sing.~l  pi.  gives  ooe-nidjaiiisi-jni-ang  ^  thou 
who  hast  us  children.'  This  synthesis  is  one  of  the  many  by 
which  missionaries  have  sought  to  defiJie  the  fathership  of 
God  and  to  avoid  the  ascription  of  riatural  paternity.  The 
objection  to  this  is,  that  its  root  is  immediately  suggestive  of 
natural  paternity :  comp.  Mass.  neese,  neesh  '  two,'  neechau 
'  she  gives  birth  to  a  child,  is  delivered,'  neechan,  pi.  neechanog, 
'  issue,'  '  offspring,'  '  children,'  wun-necchan-oh  '  his  children  ' 
(El.);  Chip,  ^lij  'two,'  nigian  'she  gives  birth  to'  (an  in- 
fant), onidjdni  '  the  female  of  any  animal,'  nind'onidjanissi 
'  I  have  a  child  or  children,'  onidjanissima  (pass.)  '  he  is  had 
for  a  child,' &c.  Wakwi  (wahoi') '■  \\Qix.\c\\''  is  marked  by 
Baraga  as  an  Ottaiva  name  (comp.  vv.  24  and  28)  :  perhaps 
related  to  wakami  '  it  is  clear,'  '  bright';  perhaps  to  Montagu. 


*  "Etudes  PliiI()lo]L:iqucs  sur  (iiu'lques  Lniifiucs  Siiuva<;cs  dc  rAmcrkiuc;  par 
N.  O.,  iincien  niissionnairc."     (Montreal,  18(JG.)     See  pa;:c  9,  ante. 

t"Jugemcnt  Errori6  do  II.  Einest  Kenan  siir  ks  Langues  Saiivages,  par 
I'autcur  des  tllucks  PhUolo<jiques."    2nie  ed.  reloudue.    Montreal,  1869. 


On  Algonkin  Versions  of  the  Lord's  Prayer. 


71 


( 

I 

r 


ooaska)  (vv.  21,  22).     Epian  {ebian,  Bar.)  from  api  "to  be 
there,  to  be  present,  to  be  seated  "  (je.  07). 

1.  Kekona,  a  ''conjunction  optatif,"  wliicb  Cnoq  tran?late8 
by  "plaise  t\  Dicu  quo."  Kitcldtcoam'nljikatck  'it  be  spoken  in 
honor';  Chip,  klfclil  'great,  pre-eminent,'  kitchltwa  'honor- 
able, holy,  saint'  (Bar.)  :  comp.  Montagn.  v.  22.  Ijinikazomin 
'so-calling,'  name  ;  so.  Chip,  vv,  24,  20,  27  ;  Montagn.  ishini- 
kasuin  (v.  22),  Pota.  uhnnkas' wan  (v.  30),  Blkf.  ^tzlnnekazen. 

2.  P<76'7i/;V<mflr^a^  '  it  may  come  here,'  snbj.  od  pers. :  the 
root  pi  denotes  '  coming  to '  tlie  speaker ;  pitckija  (Chip,  bi-ija 
and  bidjija')  '  he  comes  here ';  pitchijamagat  (Jiidjijamagaci) 
'■it  comes  here '  =  Mass.  peijaumw.  Tibcningea)in(dibendji- 
gemin,  Bar.)  'mastery,  ownership';  (see  v.  20b,  and  note). 

3.  Iji  .  .  .  engi,  '  so  as  ...  so  be  it,'  Papamitagon  "  thou 
mayest  be  obeyed,"  —  so  M.  Cuoq  translates,  l)ut  -gon  is  the 
termination  of  the  indicative  present  (see  paradigms  in  Et. 
Phil.  C)S,  59,  and  Bar.  Gr.  229)  ;  the  subjunctive  2d  sing, 
terminates  in  -goian:  Chip,  ki  babamitago  'thou  art  obeyed,' 
0  babamitagon  '  he  is  obeyed,'  subj.  babamitagoian  'if  (or,  as 
<fec.)  thou  art  obeyed,'  or  '  thou  mayest  be  oljcyed.' 

4.  Pakmejigan  (Chip,  paktvcjigan}  "  a  thing  from  which 
pieces  are  cut  otf ";  see  Cree  version  20b,  and  note.  By  the 
first  Algonkin  converts,  this  must  have  been  understood  as  a 
petition  for  French  bread.  But  pakayejigani-minan  (Chip. 
-minag)  means  'loaf  bread  grain,'  i.  e.  wheat,  as  distinguished 
from  manda-minag  '  Indian  corn.'  The  author  of  Jugement 
Errone  (p.  69,  note)  regards  the  final  -minan  as  the  mark  of 
the  progressive,  '  oar  bread,'  but  Baraga  is  unquestionably 
correct,  as  it  seems  to  me,  in  referring  it  to  the  generic  min, 
pi.  minan  and  minak,  '  grain.'  If  the  m  of  minan  marks  the 
possessive,  the  petition  is  for  '  bread  which  is  (already)  ours,^ 
—  not  that  bread  may  be  given  us.  Neningokijik  (^^  each 
day,"  JE.),  moans  ^  once  a  dag,^  Chip,  ncningo-gijig ;  comp. 
neningo  gisiss  '  once  a  month  '  ( IJar.).  EJi  manesidng  '  when 
80  we  want';  iji  'so'  takes  the  vowel-change  of  the  condi- 
tional mood:  manesidng  is  the  subj.  1st  pi.  of  anim.-intrans. 
mancsi  '  he  wants,  needs,'  from  mane  "  signifying  tvant, 
scarcity^'  (^Bav.) — and  that,  from  m^^n,  nicina,  "in  compos., 


72 


J.  H.  Trumbull^ 


bad.^*  Mijichinam  '  give  thou  us,'  imptv.  -d  8.~lst  pi.  of  ni 
mina  '  I  give  to  (him)',  '  I  part  with  it,  or  pxt  it  from  inc,  to 
(him),'  the  root  r,ii  denoting  '  away  from,'  '  apart'  (sec  Cree 
V.  20b,  note)  ;  it  is  one  of  a  class  of  verbs  which,  in  the 
transition  to  1st  person  objective,  clumgcs  n  to  j  (Dar.  Gr. 
242).  iVbn^om  ' now,  presently.'  On-gajijak  'in  this  day,' 
or  'while  this  day  is';  Cliip.  (jajigalc,  the  conditional  form 
(participle.  Bar.)  of  gijignd  '  it  is  day  ';  Mass.  kesu/cok,  Cree 
kisikokh:  the  prefix  07i  is  demonstrative,  '  this  here.' 

5.  Gaie  (Mass.  kah')  '  also,'  "  is  ordinarily  ])ut  after  the 
word  that  is  connected  by  it  to  another  word,  like  the  Latin 
que"  (Bar.  489),  and  probably  siiould  alwaijs  be  so  placed. 
"  So  forget- thou-to-us  the  things  which  wc-make-tbee-angry  as 
we-forget-to  them  anybody  who  may  have  madc-us-angry." 
Wanisitam  'he  loses  it  from  mind,'. '  forgets  it,'  but  the  verb 
is  out  of  place  in  this  petition :  the  pi-cfix  ivnni  "in  composi- 
tion signifies  mistake,  error"  (Bar.),  i)rimarily,  '  going  out  of 
the  way,'  'going  astray,'  and  always  im[)lics  something 
'amiss,'  or  undesirable  loss:  Chip,  nin  wania  "I  lose  him,  I 
miss  him";  nin  wanendama  "I  lose  my  senses,  1  faint,"  nin 
wanisse  "  I  mistake,  I  commit  a  blunder,"  wanissin  "  it  gets 
lost,"  wanisid  manito  "unclean  spirit,  devil "  (Bar.),  Mass. 
wanne  wahtede  "  without  knowledge,"  wanneheont  '  one  who 
loses,  a  loser,'  &c.  (El.).  Nii^hki-  (Cliip.  nixfiki-)  in  co  npos. 
'angry  [primarily,  'troubled,'  'disturbed,'  '  roi/ed,''  —  whence, 
in  the  eastern  dialects,  numerous  derivatives  taking  the  mean- 
ing of  '  foul,' or  '  unclean ':  Mass.  nii<hkenon  (D(i\.  ninkelaan, 
Chip,  ni^kddady^  hiid,  dirty  weather,'  Del.  )iisk'su  "nasty" 
(Zeisb.),  Mass.  nishkheau  '  ho  defiles  (him),'  etc.]  :  ni  nicliki-a 
'I  make  him  angry,  otfcnd  him';  subj.  1  pl.~2  sing,  necliki- 
tar?^  '  if  we  .  .  thee';  passive,  "eventual"  nioi)d,  i)retcrit, 
1  pl.~3s.  ka  nechki-iamindj in  'in  case  that  we  have  been  .  .  . 
by  him,'  i.  e.  'that  he  has  .  .  .  .us'  [Cuoq,  ^C),  58]  ;  Baraga 
docs  not  recognize  this  "eventual"  mood,  in  the  Chippcway, 
but  makes  the  termination  -djin,  or  -nidjin,  the  characteristic 
of  the  jjarticiplc  of  the  second  tnii'd  jjerson  ("obviatif"  of 
Cuoq),  i.  e.  the  object  of  a  verb  whose  subject  is  already  in 
the  3d  person  or  objective  to  the  speaker,  Bar.  Gr.  lo2.    Tliis 


i 


1. 

T 


r 


X 


T 


1- 


On  Algonkin  Versions  of  the  LonVs  Prayer. 


78 


regime  of  second  3d  person  and  third  8d  person  ("  sur- 
obviatif  ')  is  one  of  the  most  curions  features  of  Alj^onkin 
grammar:  see  Baraga's  Grammar,  72-77,  y'27-8,  Efc.  Phil. 
43,  73.  In  the  i)liraso,  "  Joseph  took  the  young  child  and  his 
mother  (/jr;rt()(i  avTovy\  the  Algonkin  distinguishes,  by  special 
inflections,  the  first,  second,  and  third  3d  persons,  "Joseph," 
"  child,"  and  "  molher."  In  '  John  gave  Peter  his  stick  to 
beat  his  brother's  son,'  the  fiiot  noun  only  is  in  the  third 
person  direct;  both  verbs  and  the  four  nouns  must  receive, 
respectively,  the  "obviatif"  and  "  sur-obviatif "  inflections. 
Ml.  Howse  pointed  out,  though  not  very  cleai-ly,  this  distinc- 
tion, in  the  Cree  language,  between  the  "  j)rincipal  or  lead- 
ing" and  the  "  dependent  or  accessory"  third  persons,  and 
gave  many  examples  of  its  use  (Oree  Gr.,  125,  2o5-27")). 
Bishop  Baraga  and,  more  recenlly,  the  author  of  Etudes 
Philologiques  (1.  c.)  have  shown  the  important  place  it  fills  in 
the  grammatical  structure  of  the  Chippeway  and  Algonkin.* 
Eliot,  in  his  version  of  the  Bible,  cmjdoycd  these  accessory 
forms  of  noun  and  verb,  but  did  not  mention  them  in  his 
Indian  Grammar. 

6.  Kacoin  (Chip,  ka,  kawi)i)  '  not':  see  Del.  katschi,  v.  17, 
note.  Pakitenimichikangen  is  from  a  verb  meaning 'to  let 
go,'  'to  put  away,'  '  to  abandon.'  The  form  here  employed 
seems  to  be  that  of  the  imperat.  future,  and  the  intended 
meaning:  'do  not  leave  tons':  comp.  Baraga's  vv.  24,  28. 
Kekon,  pi.  (or  perhaps  the  obviative  singular,  which  is  of  the 
same  form  as  the  plural)  of  keka  (gego,  Bar.)  '  something.' 
COa-pachicoinigoiangin,  translated  "va  nous  s^^duire  ";  (oa  pre- 
fixed to  a  verb  signifies  that  the  action  is  'about  to  be'  or 
'  on  the  point  of  being'  performed  (Cuoq,  78)  :  pachi  is  the 
conditional  form  of  pitohi,  which  marks  the  action  of  the  verb 
as  amiss,  improper,  or  of  unfavoraljlc  result  (je.  101 ;  Chip. 

*  The  Eskimo  lan^juiise  li;i'*  ii  tloiililo  tliinl  person,  ns  Ej;-'clc  (C/'oW.  Gram. 
113)  ijoiiiteil  out.  Till!  priiK'ip:!!  iuid  siihonliiKvto  aro  (listiii<;iiishcd  li/ suffixes, 
a  anil  e:  the  latter  is  eini)loyod  wiicnover  tlie  olyeet  Ii'Idiii/.'^  to  tlic  suliject  of  the 
verl):  kiioruA  tnrniud  'he  uave  it  to  iiis  (auotiier  person's)  ehiiil,'  /clonic  tiimicd 
'  he  <;ave  it  to  iiis  (own)  cliild  ':  (irka  titled  '  lu'  chilled  his  (another's)  name,'  arXre 
taivA  "he  called  his  (own)  name.'  See  Kleiusehmidt's  Grammatik  d.  gronl. 
Sprache  (Berlin,  1851),  §§  33,  72  ff.,  103. 


74 


J.  H.  Tnimhull, 


pitchi-,  pit;  8ul)j.  pett'hi-,  j>d-,  "  pivcs  the  Hij^nificatiou  of  wi«- 
take,  acci'ent,  involuntan/  <u-tion,'"  Bar.}  :  a)inian  'ho  (lefilcs, 
dirties  (hiin),  (ohiUgon  '  it  delilos  me,  maUcs  mo  dirty,  im- 
pure' (Bur.),  (va-pachi-a)ini(/ol(i)i(jin  '  it  may  ho  (or,  if  it  be) 
about  to  make  mo  by  mischance  uncloau';  the  synthesis  is 
ingenious,  but  its  construction  was  uncalled  for,  unless  to 
exhibit  the  resources  of  the  language. 

7.  Taiagcoatch  "  au  contraire  "  is  q\iestionablc  Algonkin, 
though  wc  find  it  in  the  (later)  Montngnais  version  (22) : 
Howso  gives  Cree  teakiouch,  "  contrary  to  expectation  "  (Gr. 
242)  :  Baraga's  Dictionary  has  no  corresponding  particle,  and 
in  his  version  (24),  he  has  only  atchltehaiai  (Alg.  atchitch 
"  de  cotd  ")  '  aside,  away  ';  primarily,  '  put  aside.'  Inlnaman 
'he  presents  it  to,  puts  it  l)cfore  (him)';  comp.  Chip,  ini-nan 
'  he  puts  or  presents  it,'  inoan  '  he  shows  it,  points  it  out,' 
ini-  (prefixed)  '  so,  in  this  manner,'  iniw^  pi.  demonstr.,  'those 
there '  (Bar.)  ;  here,  in  imperat.  2  sing. ~  I  pi.  '  put  it  to  us.' 
Maianatak,  participle  conditional  (eventual)  of  manatat  '  it 
is  bad  ':  '  the  evil  which  mag  be.' 


24.  CHIPPEWAY  (SOUTHERN).* 

Otchlpive  Anami'I\f(tsinalrjan,hyllcv.  V.  Biini;^!i.  (Paris,  1837.)  Pronounce, 
g  always  liard;  j  a  in  Fr.Juur;  <lj  us  Enfjl. /,■  c7*  as  Knj;l.  sit;  mj  as  mjk ;  other 
consouants  as  in  English :  a  as  in  Jathtr,  e  as  in  net,  i  as  in  live,  o  as  in  bone. 

Nossinan  gijigong  ebiian : 

1.  Apcgich  kitchitwauMidauiing  kit  ijinikasowin. 

2.  Wabaminagosiiun  u|  'gich  abiiang. 

3.  Ki-babamitago    wodi    gijigong;    apegich    gaie    babamita- 
goian  oma  aking. 

Nongom  gijigak  mijichinam  gemidjiiang,  misi  gego  gaie 

mijichinam. 
Bonigidctawichinam  gogo  gaiji  nichkiigoian,  cji  bonigide- 

tawangid  awia  gego  gaiji  nichkiiiaiigidjin. 
Kinaamawichinam  wabatadiiangin. 
Atchltehaiai  ininamawichinam  gego  maiaiiadak  waodissi- 


kagoiangin. 


Minotawichinani. 


*  Father  (afterwards  Bishop)  Baraga  was  a  missionary  to  the  Oltawas  at 
L'Arbrc  Crochc  and  Grand  lliver,  on  ihe  east  shore  of  Lake  Michigan,  from  1831 
to  1841.  In  1841,  he  began  a  new  niis.sion,  to  the  C/ii/>peiv(ii/s  at  Lapointe  f  Wis- 
consin) on  Lake  Superior,  whence,  alter  v  ^lit  years'  resilience,  he  removed  in 
1849  to  another  Chippcway  village  at  L'Anso,  the  head  of  Kecwcnaw  Bay,  Lake 
Superior.  The  dialects  with  which  he  was  most  familiar  were  those  of  the 
southern  shore  of  Lake  Superior,  and  the  east  shore  of  Lake  Michigan. 


On  Algonkin  Versions  of  the  Lord's  Prayer. 


lb 


Translated  lileralli/  : 

Our  Fnther  in-hcuvcn  who  sittc«t :  1 1  wish  tint  they  (Impprs.,  qn'onj-rcEnrd-it- 
vcry  iir<'i>t  thy  iiimie.  -  Wlicii  thoiinrt-scL'ii  (npiiciircst)  I-wisli  tlint  wc  nuiy-re- 
nmin  (sii,  he).*  •''!  hoiiarl  ohcyt'd  yonder  in  heiiven  ;  I  wi.sh  al^o  thou  tnnvi'st- 
be-olieycii  liciv  on  curth.  ^  To-djiy  (.'ivctiion-ti)  in  liiirwe-jsiiidi-eiit,  cvt'ry  tliin){ 
also  (jivc-tlioii  lis.  '^  CViise  tliiiikinj;  lo-us  of  (Ibr^ive  ^^)  sometliiiif;  wliich  liMs-so- 
miiiie-liieu  Hilary  (ott'ondcd  tliee),  us  we  ci'ivsetiiinitiii'^-or-to  i\n>Oiio  soinethin};(1) 
which  has  so  inndu  us  iinmy.  •'l-'oiliid  (or,  hinderj-ns  wlicnwc  nreintcndinj;-to- 
do  wroiifi;.  '  Away  imi-lVotniis  what  (somethiiin)  may-becvil  when-wu-arc-about- 
to-comc-to-it.     Be-i)lt'asedto-hi'aru8. 


25.  CHIPPEWAY  (NORTHERN). 

From  Rev.  G.  A.  Belcoiirt's  Anamlhe-Masinahlgan  etc.,  Quebec,  1839. 

N'ojisinuii  kitclii  kijikon<j  epiyjin : 

1.  Appcdacli  ininritoiuljikiitcic  ki  wiiisowiii. 

2.  Appcduch  otissikkao'cniagak  ki  tlheiidjikewin. 

3.  Ej)itch    papiiinittakdyaii   kitclii   kijilconjj;,   appodach    gaye 

ohoma  akkino;. 

4.  N6iigiuii  kiijisiak  mijiclilnriin  nim  pakkwejiganimiiiaii,  en- 

dassokijigakkiii  gayo. 

5.  Waiieiidainawicirmiiin  ki  matcliitdtamaiig  cpitcli   wauen- 

daniowaiigitwa  ka  uiatchi-totawiyangitwa. 

6.  Kcko  gaiiaboiiiinioliikkang  wa-inatchi-aiiidiyaiigin ; 

7.  Ningotchi   iiiiiiauiawichiiiain   mayanatakkiii   wetisikkaku- 

yaiigiii.         Appedacli  iiig. 

The  Rev.  G.  A.  Bclcourt  began  an  Indian  mission  on  St. 
Boniracc  River,  in  188v'),t  among  the  "  Sauteux"  or  northern 
Ciiippeways.  In  1830,  he  published  Principes  de  la  Langue 
des  Sauvages  appeles  Sautenx^  and,  in  the  same  year  the  little 
manual  of  devotion  i'rom  which  this  version  is  taken. 

The  peculiarities  of  pronunciation  which  distinguish  the 
speech  of  the  noxthcrn  Ciiippeways  from  that  of  the  southern 
bands  of  the  same  nation  arc  not  so  marked  as  to  call  for 
special  notice.  Baraga,  in  his  "  Otchipwe  Grammar,"  men- 
tions only  one  or  two  particulars  in  which  "  the  Indians  of 
Grand  Portage  and  other  places  north  of  Lake  Superior  have 
conserved  the  genuine  pronunciation "  of  words  and  ter- 
minations that  have  been  somewhat  corrupted  in  southern 
dialects. 


*  The  sense  is  not  clear :  "At  tliy  appearance,  may  wc  be  here  "f  In  the  Pot- 
awatomi  version  (31),  tiie  corresjiondliif;-  word  is  piijak  (from  /I'pia  'I  come'), 
'  thou  niayest  come  to  us  ';  but  (tbiiang  cannot  have  this  meaning. 

t  Shea's  Uislory  of  Am.  Catholic  Missions,  391. 


76 


J.  //.   Tnimfmll, 


Bclcoiirt's  notation  aj^roos  nearly  with  Haraga'd,  hut  for  ou 
(g>)  ho  writcH  u, —  which,  he  says,  la  "always  Hhort."  The 
vowels  which  are  not  marked  as  lotu/  are  pronounced  shoft. 
I  have  substituted,  for  his  <•,  the  ch  which  jt  represents. 

26.  CIIIPPEWAY  (KASTERN). 

MISSISAUOA. 

Rev.  Peter  Jones  (Kiilikc\vnfiiuiim!)v)  in  liis  History  of  the  OJibway  Indians, 
p.  189. 

Noo-se-non  ish-pe-niiu*];  a-yah-yan : 

1.  Tuh-<^e-chc-o-nain-(iah-,uwud  kc-dczhc-no-kah-ze-win. 

2.  Ke-doo-^c-maliwc-wiu  luh-l)c-tid»-)^\vc-sho  noo-muh-ju;ud. 

3.  A-uiiin-(liili-niuu  o-niah   uh-kecn<^'  tuhc-zhc-che-gaim,  te- 

bc-shkoD  go  a-zhe-uh-yog  e-wo-dc  isji-pc-ming. 

4.  Mc'Mi-zhe-sho-uoin    noong-com    kco-zhe-guk    ka-o-buh-qua- 

zho-gun-o-ino  yong. 

5.  Kuii-ya  w.i  bo-iiuii-muli-wG-she-nom  e-ncwh   nitn-bah-tah- 

o-zhewa-be-zc-wc-ne-nah-nin,  a-zho    ko    wa-bc  nuh-nudi- 
wuug-e-dwah  c-gowli  nia-jc-doD-duh-we-yuh-niin-ge-jig. 

6.  Ka-go  wcou  kuhya  uh-no-c-zliu-wc-zhe-shc-koug-ain  e-niah 

zhoo-bc-zo-win-ing. 

7.  ]\Iah-uoo  suli  go  ke-do-skcc-we-nc-she-nom. 

8.  Keen    uiah    woen    ko-de-baiii-dou    ewh    o-go-mah-we-win, 

kuh-ya  ewh  kuh-slikc-a-we-zo-win,  kuh-ya  cwh   pc-she- 
gain-dali-go-zcwin,  kah-go-nig  kuh-ya  kah-ge-nig. 
Amen. 


27.  CIIIPPEWAY. 

From  the  Now  Testament,  translatetl  into  the  lancniigc  of  the  Ojibwa  Indians. 
(Am.  liil)ie  Society)  18,)f).  I'roiiounee,  n  as  in  fhllur,  e  as  a  in  fitte,  i  as  in 
viac/iina,  o  a.s  in  note,  u  n.s  in  hid:  (fi,  before  a  consonant  or  final,  as  oo  in  pool  or  u 
in  full,  elsewhere  as  Enj^l.  w* ;  tlie  consonants  nearly  as  in  English;  <j  always 
hard  ;  m/  as  tujlc. 

Nosinan  i.shpiming  caiun : 

1.  Mano  tukijitooaoocnjigadc  ioo  kidizhinikazoooui. 

2.  Kitoginiaooiooin  tiipitugooishinoniiigut. 

3.  Enendiiniun  tiiizhioocbut  oma  akiug,  tibishko  iooidi   ish- 

piuiiiig. 

4.  Mizhishinatn  sii  nongoom  gizhiguk  ioo  gemijiiang. 

5.  Gaie   ooebinaniacDishinani   inioo   niinbataizhioocbiziooinina- 

nin,  czhioocliinauiaooungidooa  igioo  mcjitotaooiitingidjig. 


*  In  the  text  from  which  I  copy,  u  represents  oo  (in  pool)  and  w,  and  the  char- 
acter 'H  is  used  for  the  neutral  vowel,  or  —  according  to  the  Key  —  for  Engl,  m 
ia  hut. 


On  Ahjonkln  Vermnt  of  the  Lord's  Prmjer. 


77 


0.  Oaio  koj,'()  uniizhiooizliisliikaiigcn  ima  gflgcoctibcniiitiooiii- 

7.  Mita^^nonishiimin  <lflsh  min  oiiji  ima  mttjiaiiifoislnnpr. 

8.  Kill  ma  kitihemhui  iin  oj^iiuiKDidtin,  j^Jiiu  id)   jtuslikicuoi- 

Kirnin,  piio  l)isliigeiiclag(u/J(L>iu,  kakiiiik  apiiic  go  kaki- 
iiik.         Amoii. 

This  version  ditrers  somowliat,  particularly  in  the  sixtli  and 
seventh  petitions,  from  that  which  was  printed  in  earlier 
editions  of  the  Ojihwa  Testament.  In  the  Hil)lc  Society's 
impression  of  1844,  these  petitions  are  as  tollows: 

G.  Kogo  pugmcdihenimishikangen  ningmji  jishobizhiiang ; 
7.  Gaiq  mitagoocnimau)ishinam  niujiaiiojishun. 

In  Lnko  xi.  4,  the  edition  of  1850  follows  that  of  1844, 
except  the  insertion  of  a  particle: 

♦5.  Kego  ooin  gaio  uniizhiooizhishikangcn  ningooji  jishobi- 
zii  mg; 

7.   Gnie  mitagooenimacnishinam  mujiaiiiooishiin. 

In  the  following  notes  I  shall  have  occasion  to  refer  to  some 
of  the  earlier  versions,  especially  to  15araga's  of  1887  (v.  24) 
and  to  Peter  Jones's,  with  his  llnal  revision  (v.  20).  John 
and  Peter  Jones  were  half-breeds,  their  mother  being  a 
Missisauga  woman.  Their  version  of  the  Gospel  of  St.  John 
in  the  Chippcway  tongue  was  printed  for  the  British  and 
Foreign  Bible  Society  in  1881.  Peter  married  an  English 
woman,  spoke  and  wrote  the  English  language  as  well  as  the 
Chippcway,  and  was  for  many  years  the  minister  of  a  band 
of  Chippeways  on  Credit  River,  seventeen  miles  west  of 
Toronto,  Canada.  He  was  born  near  Burlington  Bay,  the 
western  extremity  of  Lake  Krie.  IIowso,  whose  Cree  Gram- 
mar includes  "  an  analysis  of  the  Chippcway  dialect,"  con- 
stantly cites,  for  Chippcway  forifis,  Mr.  Jones's  translation 
of  St.  John,  regarding  it  as  his  "  foundation  —  a  rock  that 
cannot  be  shaken.''* 

Nosinan  (jwo-ne-non,  J.,  n'ossi>uTn,  Bclc.)  =  Mass.  nmshimj 
in  earlier  Cliippcway  version,  by  Peter  Jones, 


'  oin-  father' 


*  It  was  iidoptwl,  aftor  revision,  by  tlic  Am.  Bililc  Society,  in  tlic  first  issue  of 

tlic!  Ojihwn  Tt'Mdiiinnf,  its  orllioy;raphy  havin;.;  been  coiiformod  to  Mr.  Pickcrinj^'s 

system  (with  some  inodilication).    The  other  gospels  and  tlic  Acts  of  the  ajiostlcs 

were  translated  for  this  Testament  by  George  Copway  (Kah-<,'c-ga-i;ah-l)owh,  a 

11 


78 


J.  H.   Trumbull, 


has  waosemegoyiin  =  we6ssimigoidn  of  Baraga,  '  thou  who  art 
had  for  (regarded  as)  a  father,'  particip.  subj.  2d  sing,  of 
nind'otjssimigo  *I  am  had  for  a  father';  3d  pers.,  iveossimind 
(Bar.),  waydosemungid  (J.^  *■  \\\\o  is  father,'  'the  Father,' 
"who  is  fathered "  (Howse,  22).  Ispeming,  Cree  espimik, 
Ahu.  spemkik,  Moh.  spummuck  {v.  13), 'on  high.'  Eaiun 
(aydliyan,  J.)  '  thou  who  art  there  '  (see  Abn.  ai'ian^  eia7i,  vv. 
7,  9 ;  Moll,  oieon,  v.  13)  ;  in  v.  2-4,  ebiian '  thou  wlio  remainest.' 

1.  Tu-kijitcua-coenjigade  'be  it  regarded  holy  (greatest),' 
imperat.  3  sing,  of  impcrs.  verb  kljUcoaooe'njigade^i'i'onikljitcoa 
(JcitchiUva,  Bar.)  '  of  chief  regard,  greatest,  honorable,  lioly': 
see  Alg.  V.  23  ;  tu  (ta,  da,  Bar.)  is  the  sign  of  the  future  and 
the  imperative.  3Idno  means  "  well,  that's  right,  no  matter, 
let  it  be  so  "  (Bar.)  ;  it  is  nearer  to  the  Fr.  tres  Incn  than  to 
the  Lat.  utinam  for  which  it  is  improperly  used  here :  Baraga, 
Y.  24,  has  apegii'h  kitcldiwawendnming  '  I  wish  it  may  be  re- 
garded very  great  (honorable,  holy),'  apegich  {-ish)  "  corrc- 
spording  exactly  to  Lat.  u^mam"  (Bar.),  and  the  verb  is 
from  the  intrans.  inan.  and  impers.  form,  kitchitwaivendam, 
ill  the  subj.  participle.  Jones,  v.  2(3,  [)refers  tuhgecJweuam- 
dahgivud  (ta  kitchi-inendagivad,  Bar.)  '  let  it  be  regarded 
greatest,'  fut.  imperat.  of  kitchi-incndagtrad  '  it  is  greatest- 
regarded.' 

2.  'Thy  rulership  let  it  come  hither'  [v.  25,  'Thy  ruler- 
ship  let  it  arrive  amongst  us ']  :  tapiiugoohhinomugut  {ta  j)i- 
dagivishinomagad,  Bar.)  '  let-it  hither-arrive ';  pi  denotes 
'  coming  to  '  the  speaker  ;  dagivuliinomagad,  imiiers.  form  of 
dagu'lshin  'he  arrives  by  la7uV  (i'voni  {jrimary  dago  'among 
others.'  i.  c.  '  he  is  with  us,'  '  in  our  midst '). 

8.  '  What-thou-thinkest  Ipt-it-be-so  here  on-earth,  just-so-as 
{lit.  equally)  yonder  on-high.'  Incndam  'he  is  so-minded,' 
'he  thinks,  purposes,  wills';  coiidit.  (|)tcp.)  enendaman  'as 
thou  art  minded,'  '  as  thou  wilt' (Bar.  Gr.  137).  Ta  ijiive- 
bad  (Bar.)  '  let  it  be  so ':  in  v.  26,  ta  ijitckigaim  ''  let  it  be  so 
done,'  lit.  '  let  them  (impers.)  so  do  it.' 


Missisauga  Chippcway  of  Rice  Lake  vilhij^e,  Ontario,)  and  the  Hev.  Slunnan 
Hall,  missionary  at  Lajiointc,  Luke  Sujjcrior.  The  whole  work  has  l)een  re- 
peatedly revised,  and  the  altenitions  and  corrections  were  so  numerous  and  im- 
portant in  the  edition  of  1856  us  to  entitle  it  to  be  regarded  as  ii  new  version. 


t 


On  Algonhin  Versions  of  the  Lord's  Prayer. 


79 


t 


4.  '  Give-US  indeed  this  day  (now  in-tlie-day)  that  we-shall- 
eat.'  Su  (srt,  Bar.,  «wA,  J.),  a  particle  of  frequent  occurrence 
in  the  Chippeway,  does  not  admit  of  translation.  It  serves 
to  strengthen  or  emphasize  the  verb,  e.  g.  nin  sagia  sa  'I  love 
him  indeed,^  neen  sah  mekun  '  I  am  the  way,'  neen  sah  tveen  '  It 
is  I,  truly'  (John  xiv.  6,  vi.  20).  loo  (iw')  is  the  remote 
demonstrative  inanimate,  '  that  yonder,'  but  the  propriety  ot 
its  use  before  a  future  participle  is  questionable.  Baraga  (v. 
24)  has,  "  To  day  give-us  that-we-shall-eat,  every  thing  also 
give-US ':  Jones  (v.  26),  'Give-us  to-day  tliat-will-be-to-us- 
bread,'  in  which  ka-ohuhquazhegun-emeyong  is  made  to  serve 
as  the  future  conditional  participle  of  a  verb  formed  on  huh- 
quazhegun  {jjalcwejigan.  Bar.)  '  a  loaf  of  bread  '  —  properly, 
'  of  bread  to  be  sliced '  (see  v.  28,  note). 

5.  '  Also  cast-away-as-regards-us  (forgive  us)  those  our- 
wrong- doings  as-wc-cast-lt-away-to-them  those  who-may-do- 
evil-to-us.'  Webin,  in  compos,  means  '  to  cast  away,'  '  to 
reject'/  wehinan  'he  rejects,  abandons  (him),' W6'&ma?/u«/'aw 
'  he  throws  away  something  belonging  or  relating  to'  another 
(Bar.),  hence,  'lie  pardons  the  offence  of  another.  Iniw^ 
rem<ic  dcmMnstnlive,  inanimate,  plural.  Bdta  "prefixed  to 
verbs  gives  them  a  signification  which  implies  the  idea  of  sin, 
ivrovg,  damage"'  (Bar.) :  lata-ijiH'ehisi '  he  badly  conducts  him- 
self,' '  docs  vs  "ong,'  whence  verbal,  bata-ijiwebmwin  '  wrong 
doing,  wickedness'  &r  .  —  here,  with  the  prefix  and  suffixes 
of  1  [jciis.  doul)ie  phua.!,  fg'">,  p!-  demonstrative  of  remote 
animate  objects, '  thonr  p<;rsons.'  MUji-totawan  (jnatchi-doda- 
wan,  Bar.^'  lie  docs  evil  to  him";  conditional,  mej l-dota<joij in 
"  if  he  sin  against  me."  Malt.  18.  21 :  ptcp.  pi.  tnej itotawiiun- 
gidjig  {jwiiangidjig,  Bar.^  'they  wiio  .  .  .  lo  us.'  Jones 
(v.  2G)  has  the  foini  -weyahmingejig.  For  the  verbs,  Baraga 
(v.  24)  has  honigitUt/iwari  '  iM;  forgives  him,'  l;t.  '  he  puts  an 
end  to  thinlciiig  of  it  agaim?!  him,'  honi  in  compos,  signifying 
'  stopi)ing,  ceasing,  ending,'  —  awd  nishJcian  'he  offends  him, 
makes  him  angry';  see  Alg.  version  (2o). 

(j.  'And  do-not  hercafter-conduct-us  there  into-temptation'; 
[in  edition  of  1844,  "  Do-not  try-us  anywhere  wo  may-be- 
subject-to-temptation,"  and  so,   nearly,  in   Luke   xi.  4,  ed. 


80 


J.  H.  Trumbull. 


1856:]  Uniuhicoizhishikangen.  with  h-go  ('  do  not')  prefixed, 
is  the  negative  form  of  the  imperative  2d  sing.~lst  pi.  of 
izliiminan  'he  conducts  him'  (/;'i<<7Viaw, Bar.)  ;  uni  (ani,  Bar.) 
denotes  action  in  the  future,  a  "  going  on.  approaching  to" 
(Bar.).  Gugroetibeniman  (^gagwedibeniman,  B.)  'he  tempts, 
makes  trial  of  him':  comp.  Mass.  (v.  10),  Moh.  (v.  17), 
Ottawa  (v.  28).  The  formative  of  the  verbal  in  -t'unining 
seems  to  be  incorrect;  see  note  on  Baraga's  Ottawa  ver- 
sion (28). 

7.  Mitagooemshinam  'put  away  from  us';  mifagwenifn 
(jnidagwendn,  B.)  "  he  puts  it  aj^ide  or  out  of  the  way,  with 
his  hands^^  mitdgu)eta  "  he  puts  himself  aside"  (Bar.)  ;  from 
mi '  away  from,'  and  a  verbal  root  dagd,  the  primary  meaning 
of  which  seems  to  be,  '  to  jjlace,'  or  '  to  j)Ut  in  its  place ';  the 
n  in  dagooen  is  the  characteristic  of  verbs  expressing  action 
performed  by  the  hand,  a  form  which  is  inap[)ropriate  to  this 
petition.*  Tlie  particles  (oin  docs  not  admit  of  translation. 
It  is  a  pronoun  of  the  3d  i)crson  indefinite,  and  aj)pcars  often 
to  be  used  (like  Fr.  en')  redundantly.  In  Jones's  translation 
of  John  it  occurs  most  frequently  after  diish  and  sa  (^dush 
ween,  ch.  viii.,  v.  40 ;  mh  tveen,  viii.  39,  xii.  42,  47,  &c.),  or 
as  enclitic,  willi  the  negative  ka  {^Icahiveen;  katcin,  B.):  comp. 
in  v.  26,  ka-go  ween  kuhga  (6th  pet.)  and  keen  mah  ween  '  thine 
indeed  is  it' (8th  pet.);  and  ka  ma  win  "no,  no"  (Bar.). 
Tlie  author  of  Etudes  Fhihlogiques  includes  ooiyi  and  sa  (p. 
86)  with  "  expletives  and  enclitics  which  have  no  equivalents 
in  French."  Onji  {ondji,  Bar.)  '  because  of,  for  the  sake  of, 
from,'  follows  in  Chippeway  the  word  it  governs;  win  onji 
means,  literally,  '  on  account  of  him  '(or,  it),  '  for  Ills  or  its 
sake,' but  cannot  have  the  meaning,  'on  account  of  whh.-h,' 
or,  '  from  that  u'hich,''  for  win  certainly  is  not  a  relative  pro- 
noun. 31ilg iaiiiwish  {^wlih  lociit.  affix  -ingj  =  )naichi-aiiwish 
(Bar.)    '  bad    thing,'    aiiwish    being    the   derogative    of    aii 

*  Tin;  unliU'iiess  of  Chippeway  as  written  by  Jolm  and  Peter  Jones  to  rliat  of 
the  Biiile  Soeiety's  vcmioiis,  may  he  seen  in  foiius  of  tiiis  verh  in  Jolm  xvii.  lb; 
where  Jones  has  weewjao  clK-.medalujwanahimiliwahdah,  I'or  Mm  (ji>  jimHtujitainnau- 
\tua,  of  the  Bihle  Soeieiy's  Testament  of  1844  (ehanged  to  iiin  jimitnijuenylua,  in 
the  revised  edition),  for  "thou  shouidst  keep  them  from  (it)."  In  Baraga's 
notation,  we  should  liavc:  ivinyo  tela  initaywenimawadiva. 


1 


On  Algonkin  Versions  of  the  Lord's  Prayer. 


81 


X 


'thing';*  and  for  the  animate  form,  matchi-aiad-ivish  'bad 
person-bad,'  wicked  person,  tlio  devil  (Bar.).  7wia,  in  this 
and  tiie  preceding  petition,  is  used  as  a  ])reposition :  ima 
Galile  kij igaming '•'•  wwio  the  sea  of  Galilee,"  Mark  vii.  31; 
ima  nahikooaning  "  into  the  ship,"  Mk.  vi.  53  ;  elsewhere,  as 
an  adverb  of  place:  ima  Kana-ing  .  .  .  ima  g/gaiacoiin  "in 
Cana  .  .  .  was  there  ^^  {emah  Juma  ....  emah  keahyahwun, 
Jones):  Baraga  —  more  accurately,  as  it  seems  to  me, — 
makes  it  always  an  adverb,  "  there,  thence,"  i.  e.  '  in  or  fiom 
that  place.'  1  have  not  niet  with  it  in  the  Nipissing-Algon- 
kin,  or  in  any  other  of  this  group  of  dialects. 

8.  "  Thou  indeed  hast  (to  thee  belongs)  tliis  mastery,  also 
til  is  prevalence  (authority),  also  s{)lcndor,  always  without- 
ceasing  always."  iMa  is  another  of  the  particles  which  have 
no  English  equivalent;  Baraga  (Or.  497)  calls  it  an  "  ac- 
cessoiy,  of  reinforcement,"  as :  win  ma  gi-ikito  "  he  has  said 
it  himself,"  ka  ma  win  "  no,  no."  Kitibendun  (Jci  dibendan, 
B.)  '  thou  ownest,  possessest,  art  master  of  (it)  ':  comp.  Abn. 
neteberdam  'I  govern,'  wtaberdama)a"gan  'his  government' 
(Rale),  and  see  Cree  v.  liOb,  pet.  "2,  and  note:  Baraga  has 
intrans.  nind  diben'djige  '  1  am  master,  lord,'  whence  ptcp. 
conditional,  Dcbendjigcd  '  he  who  is  Lord.'  BishigendagcDzi- 
wm,  a  verbal  fro:*.  •'  ishigendngosi  "he  is  beautiful,  glorious, 
splendid''  (Bar.).  —  j)rimarily,  "he  surpasses';  from  apitohi 
(Bar.)  "  very  mucli,  exceedingly,  perfectly"  etc.  {Xhw.  jyi'ta^ 
Del.  pechotuchf  "  much  more,"  Zeisb.,  Crec  ndspieh},  whence 
binhigmdau  '^  he  thinks  it  groat,  perfect,'  &c.)  "  he  honors  it, 
glorilies  it"  (Bar.)  and  anim.  pass,  bishigcndugosl '  he  is  hon- 
ored, glorified,  accounted  sui'passing'  &c. 

Instead  of  Amen,  Baraga,  v.  24  (and  in  his  Otchipwe 
Anamie-Misinaiijati)  has  Minutaioichinam  '•  be  pleased  to  hear 
us,'  or  '  I'avorably  hear  us.' 


*  Ail  {<i-i-i)  thin;,';    diiiiiiiuiive,  aiiiis  'little  tliiiiy';    (Icrogative  or  contcnipt- 
uous,  uiiivish  'liiul,  iiii'iin,  or  woitliloss  tiling.' 


82 


J.  M.  Trumbull, 


28.  OTTAWA. 

EAST   SHORE    OF    LAKK    MICHIGAN. 

Biirnga's  Katolik  Anamie-Misinaigun  (Detroit,  1846).* 

Nossina  wakwing  cbiian : 

1.  Apegich  kitchitwawendaming  kid  anosowin. 

2.  Apegicli  bidagwichinomagak  kid  agimawiwin, 

3.  Encudaman   apcgich    ijiwebak,  tibichko  wakwing,  mi   go 

gaic  akiiig. 

4.  Noiigom   iioiigo  agijigak  niii   pakwejiganimina  wa-iji-aio- 

iang  mcmeohigo  gijig. 

5.  Bonigidctawicliiuang    gaie    ga-ijl-niclikiiuangi   eji    bonigi- 

detawangidwa  ga-iji-niclikiiamiiidjig. 

6.  Kego  gaie  ijivvijicbikaiige  gagwedibeningewining. 

7.  Atchituhaii  dacli  iiiinamawichiiiang  raaiauadak. 

Apcingi. 

The  differences  of  dialect  between  the  Ottawas  and  soutli- 
ern  Chippeways  arc  slight.  Baraga's  Otchlpive  Dictionary 
marks  a  considerable  number  of  w^ords  as,  exclusively,  "  Ot- 
tawa," but  many  of  these  may  probably  be  referred  to  the 
local  idioms  of  L'Arbre  Croche  and  Grand  River  (Mich.), 
and  others  were  unquestionably  framed  by  —  or  received  a 
new  meaning  from  —  foreign  teachers.  Some  were  trans- 
ferred from  the  Algonkin  mission-dialect  of  Canada.  So/eral 
particles,  which  have  been  made  to  serve  as  prepositions  i.'»d 
conjunctions,  and  a  few  adverbs  of  time  and  place  —  tlie  least 
constant  elements  of  Indian  speech  —  seem  to  be  peculiar  to 
the  Ottawa;  e.  g.  aji  for  Chip,  jaigwa  '  already  ';  jaie,j(tjaie, 
for  Chip,  mewija  'long  ago';  jaiuoo  for  Cliip.  gwaidk  'straii'ht, 
right,  exactly':  ajiwi  for  Ciiip.  iwidi  'there,  yonder,'  and 
ajonda  (Pottaw.  shotV)  for  Chip,  oma  '  here,'  etc.  In  his 
Otchipive  Grammar  (p.  44),  Baraga  observes  that  "  tiie 
euphonical  t?,"'  which  is  in  Chi{)peway  interposed  between  the 
prelixed  pronoun  (1st  and  2d  pers.)  and  the  noun  or  verb,  is 
more  fre(|uently  omitted  in  the  Ottawa. 

According  to  Dr.  Schoolcraft,  "  the  interchange  of  Cliippe- 
way  d  and  p  for  t,  of  h  for  jo,  and  the  substitution  of  broad  6 
for  M,  in  the  Ottawa  dialect,  is  a  characteristic  trait. "f     If  1 


f 


*  I'rom  a  reprint,  in  Siiea's  History  of  Am.  Catholic  Missions,  359. 
t  Uistory  of  the  Indian  Tribes  {Collections  &c.,  vol.  vi),  p.  464,  note. 


On  Algonlcin  Versions  of  the  Lord's  Prayer. 


83 


understand  (as  I  am  not  sure  that  I  do)  what  this  trait  is,  I 
have  not  fouiid  it  —  particuhirly,  as  to  the  excluuige  of  Chip. 
p  with  Ott.  t,  —  in  any  specimens  of  the  language  which  are 
within  my  reach. 

The  words  occurring  in  tliis  version  which  are  marked  in 
Baraga's  Dictionary  a?  peculiarly  "  Ottawa,"  are  the  follow- 


ing 


Wakwi  "  paradise,  heaven  ";  with  the  locative  inflection, 
wakwing  (Bar.)  ;  whatever  may  be  the  etymology  of  this 
name,  its  special  appropriation  to  '  heaven  '  must  have  been 
given  it  by  the  missionaries,  who  employed  it,  in  the  same 
sense,  in  tlie  Canadian  Algoukin  dialect  (see  v.  28).  JVossina 
is  a  voeativa  of  Chi[).  and  Ott.  nossinan  '  our  father.' 

K'uV anosoivin  '  thy  name ';  an6soivin,  which  Baraga  gives 
as  the  equivalent  of  Chip,  ijlnikasofrin  *  name,'  is  ''rom  ano  = 
Chip,  ino  '  it  is  so';  andsmvin  is  'being  so-designated,'  ijinika- 
sowin  '  being  so-called  ':  the  change  of  Chip,  t  to  Ottawa  a 
is  not  uncommon  ;  comp.  Chip,  ikive,  Ott.  akive  '  woman  '; 
Chip.  iVi/co/^',  Ott.  a.s'7i/w^^  '  fire';  Chip,  inhhrdtch,  Ott.  ashk- 
ivutch  '  at  ItiSu,  finally,'  &c. 

'1.  Bl-fl(i(jw/>?hi)i'iinagak  is  the  subj,  of  the  unipersonal  dag- 
wiishinn)>ia<ja(l  '  it  arrives,  comes,'  with  the  prefix,  -hi,  denoting 
'coming;'"'  the  speaker;  compare  vv.  26,  27,  in  which  the 
same  verb  is  in  the  od  pcrs.  sing,  imperative.  [Throughout 
this  version,  clt  is  used  for  sh  of  Baraga's  later  works  in  the 
Chippcway  dialect ;  c.  g.  dach  for  danh,  tUuchko  for  tibishkd, 
&c.] 

8.  '  What-thou-purposest  I-wish  it-may-so-l)e-done,  equally 
(just  so)  in-heaven.  Just-so  also  on-earth.'  The  words  are  all 
pure  Chii»peway.  JJiwebak,  subj.  8d  pers.  for  tu-izhicocbut  of 
v.  27,  imperative.  3Ii  'so';  go  is  a  particle  of  rc-inforcement 
or  emphasis. 

4.  1  do  not  understand  the  repetition  of  nongovi  •  now,'  in 
in  nongo-agijlgak  (Alg.  nongoin-ongajigak,  Chij).  nmigom  glji- 
gaky  '  to-day,'  nor  liovv  the  fiiuil  g!j/g  ' day'  is  to  bo  construed : 
perha[)s  nongo  agijigak  stands  for  Alg.-Nipis.  neningokijik  {\. 
28)  '  once  a  day  ';  but  1  suspect  an  error  of  the  press,  —  per- 
haps in  tiic  re-print. 


84 


J.  H.   Trumbull^ 


5.  Tlio  termination  of  tlio  impcrat.  2d  pcrs.  sing.~lst  pi., 
hero  is  in  -uhinanij  instead  of  the  Chip,  -khinam  (v.  24)  : 
conip.  Potawat.  -ishnak,  -ichinag  (vv.  30,  81).  In  the  sub- 
junctive ('  as  we  forgive  ')  -amjidwa  is  the  transition  form  of 
1  pl.~2d  pi.  'we  .  .  .  tlicni';  -angid  {\\\  v.  24)  of  1  pl.~3d 
sing.  '  we  .  .  .  him.' 

6.  '  Do-not,  moreover,  condnct-us  into-tcmptation.'  The 
vorl)  has  the  negative  form  of  tlie  impcrat.  2  sing.~l  pL,  iu 
-jlohikange,  instead  of  Chip,  -ji^hikangen  as  in  v.  27  {-zheshe- 
kongain,  v.  26).  The  verbal  (^  into  tcm|)tiition  ')  has  -gewin- 
ing  for  -tionn-ing  (v.  27),  -d'uviiiing  (Bar.)  ;  but  Baraga's 
Dictionary  gives  gagivediiemnijvivin  '  temptaiion,'  for  tie  Chip- 
pcNvay  form,  and,  with  the  formative  -indiwin,  as  meaning 
"  temptation  of  several  persons.''^ 

7.  "  Away  but  put-from-us  the-thing-which-is  (or,  some- 
thing) evil  ":  com]),  v.  24.  Here  agii.in  the  verb  has  the 
dialectic  -inaug  tor  Ciiip.  -inam;  see,  above,  petition  5.  The 
disjunctive  dach  (^d(ii<h,  dash)  correctly  fallows  the  adverb, 
and  in  the  two  preceding  petitions  the  copulative  ^r</e  follows 
the  leading  verb  and  the  proiiibitive.  Ur.uer  the  instruction 
of  tiie  missionaries,  Indians  soon  learn  .o  change  the  place  of 
these  particles  and  to  give  them  the  position  and  meaning?  of 
English  or  Frenr-li  conjunctions:  comp.  v.  27. 

Apehigi  "  be  it  so,  I  wish  it  '.vould  be  so,"  Baraga  marks 
as  an  Ottawa  word  ;  com[).  Chip.  ap«'gish  '  I  wish  it,'  Lat. 
utinam  (Bar.),  Nipis.  kekona  ki  ingi  (v.  23). 

29.  OTTAWA. 

INDIAN    TKRRITORY. 

From  .J.   -Iccker's  version  of  Matthew's  Go:?i)el.* 

Nosiiia  ushpTuiing  eiainn : 
1    KecliTupitentakwuk  ketTsliTnikasowTn. 
_'.   Ivitokimeowin  tukuTshTnonud:ut. 

3.  Mano    kitinentumowTn    mantupi    ukTng    mi    kcTshiwepuk 
tTpTshko  kitineutumo(i)Tn  ushpTmTn<r  eshipuk. 

*  "  Tlu!  Nt.'w  Testnnient  ti-iinslated  into  tlie  Ottawa  Lan(fua<ie,  hv  .'otliam 
Mi'C'ker  .  .  .  revisi'd,  and  c-omiiared  with  tlic  (iiei'k  h;  Hcv.  Francis  Barkir." 
Slmwanoe  Bapt.  Mission  I'lcss,  1S41.  Only  MattlK'w's  and  .John's  gospels  were 
printed  (1841,  1844). 

la  tliis  version,  as  in  all  other  piiblieations  of  the  Baptist  Shawanoe  Mission, 


On  Ahjonk'm  Versions  of  the  Lord's  Prayer. 


85 


4.  MisliTshtiiaiifif  noiiffo   kislilkat  eiituso  kisliTkuk   csbivvist- 


nian*^. 


5.  MiimwisliawciiTinishTnang  ka-inuclittotinnaii<>tii,   cslii    mi- 

niiwisliawcnlniungUwa  iiic'cliTtotuwiiiniTii<iTsliik. 

6.  Kiiie  kcko  ishiwtslitslikange  kukwochiTtewTinng'. 

7.  Akunishtnang  cliTwipwa  mucliitsliTchikcaiig. 

8.  Kill  ma  kitT|)Oiitaii  okimaowiu,  kiiic  iwT  kushkicwYsiwYn, 

kuie  iwT  ptshlkeiitakosiwtn.     KakiuTk. 
Eiucn. 

3.  Mdno  for  '  utinam,'  '  would  that,'  as  in  v.  27,  but  with 
doubtful  propriety.  Mantvpi '  in  this';  mnnta  (Chip,  mandan, 
Bar.)  is  a  general  demonstrative,  often  superfluous  in  English, 
'  this,  thus,  so,'  &o.  Mi  '  so,'  emphasizes  the  isJii  (Chip. 
ijiy  of  ishiwipuk,  whicli  has  here  the  pi'efixcd  ke  of  the  im- 
perative future,  '  let  it  be  so ':  eshiivepuk,  in  the  last  clause, 
for  'it  is  so,'  should  be  eslmvepat  (Ciiip.  iji-wehad)  of  the  indi- 
cative present.  In  the  next  petition  the  opposite  error  occurs, 
nongo  kishikat  (indicat. ) '  now  it  is  day '  or  '  to-day  is,'  for 
nongo  kishlkuk  (condit. ;  comp.  vv.  27,  28)  '  ivhile  it  is  to-day,' 
or  '  in  the  now  day.' 

4.  Entuso  (Chip,  endasso,  Pot.  etso,  Abn.  eHasse)  kishikuk 
'  of  every  day,'  '  daily.'  Eshiivisiniang,  from  loisini  'he  eats,' 
(Chip,  tvfsistni,  Bar.),  with  a  prefix  (Chip,  iji?)  the  force  of 
which  ib  not  quite  clear ;  the  ai)parent  meaning  is,  '  what  we 
so  eat,'  —  perhaps,  'our  usual  food':  comp.  ivisimt  'when  he 
was  eating,'  Matt.  xxvi.  7,  wialmn  '  eat  thou,'  John  iv.  31 : 
Chip.  /I'issinitciii  "eating,  food"  (Bar.).  In  other  places 
Meeker  has  puktveslukun  (^pakarjigan,  Bar.)  for  '  bread '  and 
'  loaf,'  as  in  Matt.  xv.  34,  xvi.  5,  and  mishU/nnaiig  mantu 
pmkiveshlkun  •  give  us  thi  ,  bread,'  J  no.  vi.  34. 

0.  Com|)arc  Chippeway  v.  27  and  Ottawa  v.  28. 
7.  '  Savi'-us  (or,  restrain-us?)  beforc-that-we-do-evil.'    The 
metiiiing  of  akonishlnang  is  not  clear ;  Meeker  has  kaskoinshln 


Meeker's  system  of  phonetic  notation  (sec  note  after  version  30)  was  adopted ; 
rmrn  stands  for  '  amen,'  nofo  for  nomjo  in  tin-  fourth  ])Ctition,  and  knur,  ukif,  rep 
result  the  sonnds  of  the  Bible  Society's  and  Biirai^a's  inne  akiiitj.  I  have  trans- 
literated the  i)rayer  to  the  orthography  of  the  Am.  Bihle  Society's  versions  (see 
V.  27),  retaininij;  Meeker's  w  for  n  (" oo  in  /»W,  or  u  in  full")  and  Meeker's  m 
("as  in  ?«//'■)  lor  the  Bible  Society's  /',  (which  is  really  the  neutral  vowel  — 
Baraga's  «)  and  distinyuisliiag  his  "  i  us  in  pin  "  as  i. 

12 


86 


J.   II.   TnwihulU 


save  mc'  (Matt.  xiv.  30)  iMahmUhmnng  'save  us'  (viii.  25); 
but  coinp.  ini-ta<ja>('iilxhi)i<(iit,  v.  27.  Chiu''ii>/('a=  Chip,  tchi- 
hva  '  before.'  Mtichi-Uhlchlket  '  lie  docs  evil,'  nint'hhh-hike 
'  I  do  (it),'  Chip.  7tlnd  rjitcliiye  (Bar.)  ;  but  this  vcrl)  means 
literally,  'I  so  (iji,  hhi^  do,'  and  cannot  properly  receive 
another  advorl)ial  prefix,  like  miiehl  (hadly). 

8.  Conip.  vv.  27,  -SO,  and  see  notes  on  the  former  of  these. 


no.  POTAWATO:\iT. 

ST.  JOSKl'U's  UI\  KK. 
From  Lykins's  vtTsioii  of  Arattlicw's  Gosprl  11844).* 

Nos'nan  ein  shjjunnik  ki^^hkok: 

1.  KetclmonttKiut  k'tishnukiismun. 

2.  Ktokuniau'ronn  kui»iemkil. 

3.  Notohnia   ktcnontumfTomi    knomkit    shulT    kik,    ketchooa 

slipunuik  kishkok. 

4.  IMisliTnak   oti    n'kom  ckisirkioouk  etso  kishkuk,  eshooisi- 

nink. 

5.  Ipi   ])oncntnmwTshnak   nnsnukTnanYn    ninanke   cshponen- 

nnikTt  niosliitot''m()iTnii<,  niosnunioiinnkcshiTk. 

6.  Ipi  keko  shonTslhKak  kelshY  (|u'tclntipenmnk()iak. 

7.  OtapYnTsirnak  tchaiek  mcanuk. 

8.  Kin  ktupontan  okuniaua)nn,  ipi   k'slike-eo>sua)nn,  ipi   ico 

k'tcliTnentaq'suooTn,  kakuk.         Emcn. 

"There  are  three  vribes  of  us  joined"  —  said  the  Indians 
on  Lake  Michigan,  in  reply  to  the  (]uestions  of  Dr.  Morse,  in 
1820, —  "viz.,  the  Pottawattaniies,  Chippcwas,  and  Ottawas. 
Since  the  wliite  people  were  introduced  among'  us,  we  arc 
known  by  tlicsc  names.  Our  traditions  go  no  further  back": 
and,  as  the  Potawatomies  admitted,  "  the  Chii)i)e\vas  and 
Ottawas  sjieak  our  language  more  corrctly  than  any  other 
tribes  within  our  knowledge."!  In  lOGT,  Father  Chuule 
Allouez,  visiting  the  "  Pouteouatami,"  describes  them  as  a 

*  Pi-inted  at  l^ouisvillo,  Ky.,  for  tlic  (U;i])tist)  Ainerii'an  Iiidiaii  Mission  Asso- 
ciation. In  tliis  version,  Mr.  Lylsin.s  atl(i|)lt'(l  Mt'clior's  system  of  noKition, 
printing  r  for  En;;!.  (7,  /  for  <//,  h  for  uli,  &c.  I  have  transiiteratcfl  lliis,  as  accu- 
rately i\s  possilile,  to  the  orthography  of  the  Hililc  Smiety's  Ojdiwii  Tisldincnf, 
modified  as  in  version  ^7.  I'rouounec  ((  as  in  lnli,  —  corresponding,  generally, 
to  Baraga's  a  short,  in  Chi]i|ieway  and  Ottawa. 

t  Morse's  liciioiton  the  Iiidkiu  'Jrihcs,  1822,  Apj).  141. 


On  Ahjonkiii  Versions  of  the  Lord's  Prayer. 


87 


warlike  pGO[)lc,  liunters  and  fishermen,  "speaking  Algonkin, 
but  much  IcHx  vasili)  nnderntood  than  wore  the  Ottawaa,"  by 
the  miHsionarics  iVoni  Canada.* 

Of  peenliarities  of  dialect  observable  in  this  and  the  next 
following  versions,  the  most  jtromincnt  is  the  shortening  of 
words  by  omission  of  vowels — snggcsting  a  nmnner  of  s})eech 
very  nnlike  '•  the  deliberate  Cree,  and  the  sonorous,  majestic 
Chippeway."!  Baraga's  Ciiip.  wa-o-dis'si-ka-<jo-i-an-gin  (v.  24, 
pet.  7)  is  clii)ped  to  Pot.  ii'a-otch-hi-h)-ij(i-kin(\'.  ol)  ;  Chip. 
7iongom  'oses  its  initial  n  and  a  vowel,  in  i'ot.  ngom;  Icit- 
iJmikasoN'in  ('  tliy  name  ')  becomes  ktishniihat^wun. 

The  locative  termination  is  /;  or  y,  without  a  nasal:  kishkok 
for  Chip,  gijlgong ;  klk  for  Chip,  uklng  (pronounced,  akingk')  ; 
shpuinuk  for  ishpumuig,  <fec. 

The  transition  imperative  -d  sing. ~  1st  pi.  is  in  -nak,  for 
Chip,  -inam;  see  ^  jt.  4,  mishinak. 

Of  iiarticles:  ipi  for  'and'  (in  petitions  '),  0,  8)  is  per- 
haps related  to  Chip,  mi-pi  '  likewise '  and  to  Ott.  ape  in 
in  apcingi  '  be  it  so '  (v.  28)  ;  Lykins  occasionally  uses  itchi 
as  a  connective  (e.  g.  Matt.  iv.  17--r))  =  Chip.  at7ti  (Bar.), 
Cree  assitche  'also';  notchma  'let  it  be  so'('.'')is  perhaps 
peculiar  to  this  dialect ;  .s/io/?  '  here,  in  this  place,'  is  Ott. 
ajonda,  Cree  otc ;  ketchwa  'just  so'  ("even  as,"  Matt.  v.  48): 
etso  '  every  ';  tchaiek  '  all,  wiiolly,'  tfec. 

J£'j,>t  =  Chip.  eaiiin,  vers.  27  :  od  pers.  eiU  'he  who  is,'  Matt, 
vi.  1.  Shpumuk  kishlcok  'on  high  in  the  sky'  (Chip,  ishpe- 
ming  gijigong,  Bar.)  ;  kishuk  '  sky,'  Matt.  xvi.  8. 

K''t-ish'' nukasu)n)t  '  thy  name,'  Chip,  kit-tjinikasowin,  Bar. 

2.  Com}),  vv.  2G,  27.  Ku-pionkit,  for  '  let  it  come';  ku  = 
Chip,  ga,  sign  of  the  future  —  but,  with  the  im})era1ive,  the 
Cliippeway  has  ta  (tti^  v.  27)  instead  o[ ga;  picmkit  {piamkit. 
Acts  xvii.  20)  from  a  form  corresponding  to  Chip,  uiiipersonal 
verbs  iu  -magad  Q-mftgiit,  v.  27),  from  primary  ?t'j!>/rt  'I  come' 
(^pian  'come  thou,'  nlcnpia  '1  will  come,'  Matt.  viii.  9,  7). 

3.  Notchma  '  IcJ  it  be  so,'  or  '  I  wish  it  may  be  so.'  Ktenen- 
tuinaiiu)un.  Chip,  kid-iiicndantowin  (verbal)  'thy  will':  the 
verb  in  the  conditional  would   be    better,  as  bi  Matt.  xxvi. 


*  Relation  <lu  la  Nouccllc  Franco,  1GG7  (Qticbue  ed. ),  p.  18. 
t  llowse,  Cree  Grammar,  13. 


88 


J.  H.  T/  umhull, 


Z9,  nin  enentumdn^  kin  en<  ntutnin '•'■  an  1  will,  us  thou  wilt." 
Knomkit '  be  done '  (^ikenomkit '  so  !>'>  it  done,'  Mutt.  viii.  13). 
Shoti  ik  'on  this  curth '  (^chote  ki)j,  Do  Suicts,  v.  31  ~);  ahott 
tchaiek  kik  "on  all  the  face  of  t)»o  earth,"  Acts  xvii.  20; 
ihoti  w'hilumat  "  in  this  plu'o,"  Acts  vii.  7.  Kttchcoa  'just 
so,'  "  even  as,"  Matt.  v.  48. 

4.  Bliithhink  =  Chi|'.  mijhhinam  (Bar.)  '  giv'?  us  ';  hero,  as 
ill  the  three  following  petitions,  the  transition  of  2  sing.~ 
1  pi.  '  thou  ...  to  us,'  is  in  -nak,  for  Chii».  -nam.  Otl,  a 
{(article  of  very  frequent  occurrence,  seems  to  bo  the  equiva- 
lent of  Chip,  wm  (see  v.  27,  pet.  7),  and  is  untranslatable: 
Lykins  uses  it,  so  netimes  as  a  demonstrative,  'this '(Matt, 
iii.  17  ■  oti  tchaiek  all  tliis,'  i.  22),  but  more  often  it  is  re- 
dundant. 

Nlcom  ckishkiiouk  '  to-day,'  '  now  in  this  day';  cf.  Matt.  vi. 
30;  =  Ott.  noiigo  agijiffa/c  {Bar. }  v.  2H.  U(so  kishkuk  'every 
day,'  'daily':  etso  namcklMuk ''■  Qwvy  Sabl}ath,"  Acts  xviii. 
4:  comp.  Mass.  as<?-A:t'.sw/co/c-i«7i,  v.  1(  .  Esh-mislniak  'some- 
thing to  eat'?  formed,  a]»parently,  from  ives'na  'he  eats' 
(feeds)  ;  see  tchaiek  eki-oois'naooat  'all  did  eat,'  kitcht  ka-mis'- 
m  tch Ilk  ^^  they  that  had  eaten,"  Matt.  xiv.  '20,  21,  eoois'nit 
'  when  he  cats,'  xv.  20:  comp.  Ottawa  v.  29. 

6.  PonentumcvUhnak  for  Chip,  bonigidetawishinam,  Bar.  v. 
24,  or  rather,  for  Chip,  hdnendamawishinam  from  another  form 
of  the  verb  (bonendamaiva,  Bar.).  Mls'nuklnamn  '  debts,' 
literally, '  things  written  down  '  (Chip,  tnasinaige  '  he  makes 
marks  on  something,  he  writes,''  whence,  masinaigan  writing, 
a  book,  letter,  debt,  or  score;  Pot.  nisinukin,  Acts,  i.  1). 

7.  Keko  (l.;jup.  kego,  v.  27)  '  do  not,'  prohib.  particle. 
Shonlshikak  =■  Chip,  izhiooizhishikangen  (v.  27),  Ott.  ijiivijlchi- 
kange,  v.  28.  QiCtch'ipen' )nukoiak  '  that  we  may  be  tempted,' 
from  the  equivalent  of  Chip,  nin  gatchibia  '  I  tempt  him ' 
(and  nin  godjipiva  '  I  try  him ')  Bar. ;  comp.  v.  27. 

8.  Otapiniish'nak  '  remove  from  us.'  Teliaiek  '  ull,'  'every'; 
or  as  an  adverb,  'wholly,  entirely.'  Meiinuk  'evil,'  Chij). 
and  Ott.  maianadak  (Bar.). 

9.  Comp.  Chippc>vay  version  27.  Kakuk  =  Q\\\\).  kakinik 
'  fort  ■  cr.' 


•>";■ 


On  Altjonkin  Versions  of  the  Lord's  Prayer.  89 


81.    POTAWATOMI. 

COUNCIL  Br.UFFS,  MO. 
From  Rev.  P.  .7.  Do  Smet'n  Om/on  Missions. 

Nosinan  wakwik  cl)lyiu : 

1.  Apo  kitchitwa  kitcliitwa  wcnitamag  kitinosovviii. 

2.  Eimkd  'viii  aj)C  piyak. 

8.  Kitev       iio  tipii  wakwip;,  ape  to|)wotakon  ch  ^r 
4.  N}j  iji'ciwog  michiiiag  mamitcliiyak. 

6.  Toi  '  Miag  kogo  kachi  kijhiinakliieyi,  ponijiielcd- 

V  yu  kego  kaohi  kiohiiiuidgin. 

6.  Kill,    iociiii.ag  wapaladiyak. 

7.  Chitcliiikwati  nenimocliinag  mcyanck  vvaoticlikakoyakiii. 

Ape  iw  nomikug. 

The  Potawatomis,  after  the  surrender  of  their  lands  in  In- 
diana and  Illinois,  were  removed,  between  IS.IG  and  1841,  to 
a  reservation  near  Council  Blutrs,  Mo.,  whore  they  were 
visited  by  Father  De  Snict.  From  tho  absence  of  the  inter- 
linear translation  which  he  has  supplied  to  other  versions 
printed  in  his  Oregon  3IixHions,  and  from  the  defective  [)unc- 
tuation  of  this,  I  infer  that  he  did  not  himself  understand 
the  Potawatomi  language,  but  copied  this  prayer  —  perhaps 
not  with  perfect  accuracy  —  from  the  manuscript  of  a  resident 
missionary.  It  preserves  some  of  the  dialectic  peculiarities 
of  the  preceding  (Lykins's)  version,  but  seems  to  have  been 
partly  borrowed  from  the  Ottawa  and  Cbippeway  of  Baraga. 

Wakwik,  Ott.  and  Alg.  (^tiot  Clnit.^  wakwing.  Ape,  in  1st, 
-d,  and  3d  petitions,  for  Chip,  apegish,  apedash,  '  I  wish ' 
(Lat.  utinam').  Kitchitwa-wenitamag  for  Ott.  kitchitwa-wenda- 
ming,  v.  28.     Kit-inosowin,  Ott.  kid-anosoivin  '  thy  name.' 

Enakoniyin  '  when  thou  appearcst'  (or  ptcp.  'thou  appear- 
ing'), for  Chip,  ndgosiian,  from  migoai '  he  appears,  is  visible  ' 
(Bar.).  Ape piyak  '  1  wish  thou  mayest  <'omc  to  us,'  —  from 
n''pia  '  1  come  to' ;  comp.  Baraga's  Chip.  v.  24. 

4.  '  To-day  give  us  our  food ' :  mamitcliiyak,  Ott.  meme- 
chigo  (Bar.  v.  28)  ;  comp.  ge-midjiiang,  v.  24. 

5.  Kego  kachi  for  Chip,  gego  ga-iji,  v.  24.  Ponigeledwoiktt, 
by  error  of  the  press  (or  the  copyist)  for  hjuigetedwoiket. 
Woye  for  Chip,  awia,  v.  24,  and  Alg.  v.  28. 


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J.  H.  Trumbull, 


6.  Kinamochinag,  Chip,  kinaamawichinam,  v.  24 ;  wapata- 
diyak,  Chip,  wabatadiiangin. 

7.  Chitchiiktvan,  Ott.  and  Chip,  atchitehaii,  vv.  24,  28, 
'  aside,  away'  (Bar.).  Meyanek  (nieaiiuk,  Lykins),  Chip,  and 
Ott.  maianadak  '  evil.' 


32.  MENOMONI. 

WOLF   KIVEH,    WISCONSIN. 
Rev.  Fl.  J.  Bonducl,  in  Shea's  Hist,  of  Cath.  Missions,  p.  363. 

Nhonninaw  kishiko  epian. 

1.  Nhanshtchiaw  kaietchwitchikatek  ki  wishwan. 

2.  Nhanshtchiaw  katpiinakat  kit  okimanwin.* 

3.  Enenitaman    nhanshtchiaw    kateshekin,    tipanes    kishiko 

hakihi  Be  min. 

4.  Mishiarad    ioppi    kishixa    nin     pakishixaniminaw    eniko 

eweia  Oanenon  kaieshixa. 
6.  Ponikitetawiame  min   ka   eshishnekihikeian,  esh  poniki- 
tctawakiflwa  ka  ishishnekihiameWwa. 

6.  Pon  inishiashiarae  ka  kishtipeniGwane. 

7.  Miakonamanwiame.  6e  meti. 

Nhanshenikateshekin. 

When  the  "Maloumines"  or  "  Folles  Avoines"  were  first 
known  to  the  French,  they  seem  to  have  been  living  on  the 
north-eastern  shore  of  Lake  Superior,  between  the  Noquets 
on  the  east  and  the  Ouinipigous  (Winnebagocs)  to  the  west. 
Before  1658,  however,  all  these  tribes  had  settled  in  the 
neighborhood  of  Green  Bay, — the  FoUes  Avoines  on  the 
banks  of  the  river  which  still  retains  the  name  of  Menomo- 
neef.  Manoumini,  in  other  dialects  Muloumin  and  Marovr 
mini,  is  the  Algonkin  name  of  the  '  wild  rice'  ('  foUe  avoine' 
of  the  French),  the  principal  food  of  this  tribe. 

Tiie  materials  for  study  of  their  language  arevery  scanty. 
Mr.  Gallatin  printed  a  vocabulary  compiled  by  Mr.  Doty ; 
another,  by  Mr.  Brace  of  Green  Bay,  was  published  in  the 
second  volume  of  Schoolcraft's  Collections  (pp.  470-481). 
Edwin  James,  in  Tanner's  Narrative,  gave  some  Menomoni 
words  and  phrases.     Tlie  language  (as  Mr.  Gallatin  observed) 

*  Head  :  kit  okimauwin. 

t  lielatioiis  de  la  Nouu.  France,  1640  (p.  R5),  1658  (p.  21),  1671  (p.  42). 


a 


On  Algonkin  Versions  of  the  Lord's  Prayer. 


91 


u 


I    j^ 


) 


"  is  less  similar  to  that  of  the  Chippeways,  their  immediate 
neighb(jiirs,  than  is  ahnost  any  other  dialect  of  the  same 
stock,"  east  of  the  Mississippi.  In  the  frequency  of  aspirates 
and  the  elimination  of  nasals  (e.  g.  Jcishiko,  for  Chip,  gijikong; 
hakihi  for  Chip,  ahing'),  the  Menomonees  may  have  been  in- 
fluenced by  their  continued  intercourse  with  the  Winncbagoes. 

The  Rev.  F.  J.  Bonduel  was  a  missionary  to  the  Menomo- 
nies  at  Lake  Povvah^gan,  near  Wolf  River,  Wise,  from  1847, 
till  their  removal  in  1852  to  another  reservation,  at  Shawa- 
no Lake,  between  Wolf  and  Oconto  Rivers*.  The  Menomo- 
nics  all,  or  nearly  all,  speak  the  Chippeway  language,  and  I 
infer  that  the  instructions  of  the  missionaries  were  given  iu 
that  tongue.f 

Nhonninaiv  'our  father';  nonhnainh  'my  father'  (Br.), 
hohahnun  '  father '  (Gal.)  Kuliiko  (kay&haykoh,  Br.)  '  in  the 
sky' :  comp.  kaynhoh  '  sun,'  kayshaykots  '  day'  (Br.),  kayzhik 
'  day'  (James). 

NhanHJitchimo  '  I  wish  that'  =  Pota.  notchma,  version  30. 
Kaietchivitchikatek  =  Alg.  kitchitwa-widjikatek,  vers.  23.  Ki- 
wishnan  '  thy  name,'  comp.  Cree  ki-wiyowin  (vv.  18,  20),  Mass. 
koo-wesuonk. 

2.  Katpimakat  =  Pota.  ku-piSmkit,  v.  29 :  the  formative 
-makat  (Pota.  -mkit)  is  Chip,  -magad,  of  "  personifying"  verbs, 
by  which  action  is  predicated  of  inanimate  subjects  (Bar.  Gr. 
85),  '  it  comes,'  or  '  let  it  come.'     Okimanwin,  a  misprint  for 


*  Shea's  History  of  Catholic  Missions,  pp.  392,  393. 

t  In  IS.'i.'j,  Mr.  Bonduel  published,  in  France,  as  a  "  Souvenir  d'une  Mission 
Indienne,"  a  drama  entitled  "  Nakam  et  Nigahlanong  son  Jits,  oii  I' Enfant  perdu," 
— with  a  quasi-historical  introduction.  I  mention  it  here  as  confirming  my  im- 
pression tliat  the  Mcnomoni  dialect  was  not  generally  used  by  the  missionaries  : 
for  the  Menomonics.  Nakam,  "  issue  d'une  fumille  illustre  do  la  grando  tribu  des 
Indians  M6nnomonies,"  and  her  son,  and  his  uncle  Kashagashige,  a  Mcnomoni 
chief,  and  his  grandsire  Shoninew,  "guerrier  tres-renomm6,"  all — to  judge  from 
the  specimens  of  their  language  introduced  in  the  drama — usually  spoke  bad 
Chippeway  instead  of  their  vernacular.  Kashagashig^.  prays  to  ihe  Kljemanlto 
(Great  Spirit)  as  "kosslnan  gijiojong  ehld,"  our  father  who  art  in  heaven,  (and 
forgets  the  dialectic  " nhonninaio  kishiko  epian"),  while  he  falls  into  the  mistake 
of  employing  the  inclusive  plural  in  address,  kosslnan  for  nosslnan,  'your  father 
and  mine'  for  'thou,  our  father.'  The  other  characters  of  the  dramn.  evince 
similar  ignorance  of  their  ow.i  language,  and  disregard  of  grammatical  proprie- 
ties. 


92 


J.  H.   Trumbull, 


oA;j/naMmM,  '  kingdom,'   '  rulersliip ' ;    ahkaymoive  (BvS),  oko- 
mow  (Gal.)  '  a  cliief.' 

3.  Hahiki  'on  earth '  =  Moh.  hkeek,  Chip,  aking,  Abn.  kik 
(v.  7)  ;  Mcnom.  ahkawe  (Br.)  '  earth,  land.' 

4.  loppi  kishixa  for  koppi  kishix^  (Jcopai  kayzhik,  James, 
'  throughout  the  day')  ?  comp.  ohmanhnayew  kayshaykah  '  to 
day '  (Br.).  Nin-pakishixaniminaw  '  our  wheat-bread-graiu '  = 
Ott.  nin-pakwejiganimina  (v.  28),  &,c. 

.3.  Comp.  Ottawa  (v.  28),  Potawatomi  (v.  30):  esh,  ish-, 
=  Chip.  iji '  so,  as'. 

6.  Pon,  poan  '  do  not'  (James)  =  Chip,  bon-,  honi-,  signi- 
fying, as  a  prefix,  "  finishing,  ceasing,  stopping,"  &c.  (Bar.)  ; 
comp.  ponikitetawiame  'cease  to  think  of  against  us'  &c.,  in 
preceding  petition. 

7.  Meti  'evil';  comp.  Shawn,  mochtoo  (version  34),  Mass. 
matchituk  (v.  10);  Mcnom.  komvauhkaywot  'bad'  (Br.), 
kumvaysheewut  (Gal.),  but  machayawaytok  'devil'  (i.e.  bad 
spirit  ?)  and  mahtaet  '  ugly '  (Br.). 

33.   SHAWANO. 

"The  Lord's  Prayer  in  Shawanese,"  American  Museum,  vol.  vi.  (1789),  p. 
3I8.» 

Coe-thin-a  spim-i-key  yea-taw-yan-oe : 

1.  0-wcs-sa-yey  yea-sey-tho-yau-ae. 

2.  Day-?)ale-i-tum-any  pay-itch-tha-key. 

3.  Yf       ;l-tay-ha.y-yon-8e    issi-nock-i-koy,    yoe-ma    assis-key- 

1    .  pi-sey  spim-i-key. 

4.  Me-li-na-key-oe  noo-ki  cos-si-kie,  ta-wa  it  thin-oe-yea-wap- 

a-ki  tuck-whan-a. 
;').  Puck-i-tum-i-wa-loo    kne-woii-ot-i-they-way    yea-se-puck-i- 

tum-a  ma-chil-i-tow-e-ta. 
0.  Tliick-i  ma-chaw-ki  tus-sy-neigh-puck-sin-a. 

7.  Wa-pun-si-loo  waughpo  won-ot-i-they  ya. 

8.  Key-la  tay-pale-i-tum-any  way  wis-sa4iie   was-si-cut-i-we- 

way  thay-pay-we  way. 
Amen. 

The  author  of  this  version  is  unknown.  His  orthography 
is  peculiar.     The  vowels  have  the  English  sounds,  and  ay 

*  Re-printed  in  Mitliridutes,  iii.(3),  358,  but  with  several  additional  errors  — 
the  iii'th  and  sixth  petitions  joined  in  one,  and  the  eighth  divided  in  two. 


w 


On  Algonkin  Versions  of  the  Lord^»  Prayer. 


98 


represents  (as  in  day)  a,  ey  (as  in  key)  e  ;  oe  (as  in  foe)  o ; 
ie  final  is  the  unaccented  and  abridged  e  (as  in  Annie)  ;  Ac. 

The  first  word,  Coethina  (==kothina)  for  *our  Father'  has 
the  affixes  of  the  incluaive  plural  possessive,  instead  of  the 
exclusive  (nothina),  and  means,  not  '  thou  our  father,*  but 
'  Father  of  thyself  and  us.'  This  mistake  is  not  an  uncom- 
mon one:  see  Abnaki  vv.  8,  9b,  and  Blackfeet  v.  88,  note. 

I  have  not  been  at  the  trouble  of  pointing  out  or  endeavor- 
ing to  correct  the  errors  of  the  press  by  which  this  version  is 
obscured.  Such  notes  as  it  suggests  will  be  found  in  connec- 
tion with  Lykins's  modern  version  (35)  —  though  the  two 
have  not  many  words  in  common. 


34.  SHAWANO. 

MIAMI    RIVEU? 

Mithridates,  iii.(3),  359,  from  Gen.  Butler's  MS.* 

Neelawe  Nootha  spiramickic|    *ittahappieennie. 

1.  Olamicl  '^nitta  lellima  ossithoyannic  mechic* 

2.  Pioyannic  nieokimomina.| 

3.  Klollelimella   keelawanie    kihosto    poisic"    ishiteheyannic 

utussic  assishic^  poisic"  aspimonicke  jatoigannic. 

4.  Keh   meelic   innuckie    kassickie    tewah   moossockic   nie 

tock  quanimic.® 

5.  Tewah    keh    wannichkatta    tiehe    nie  motochtoo  poissic 

neelawe  nihwannichkittama  wietha  nie  motchhiqua. 

6.  Tickic'^  motchie  monnitto  nih  wannimiqua. 

7.  Teppiloo  kee  nepalimie  wechic  motta  wiehae  nih  motchtoo. 

8.  Choiachkic   wie-thakic   kittapollitta    asspimmichic   tewah 

olamic  kee  wissacuttawie  tewah  kee  missic  monnitto. 
Mossackic,  moossackic.    Hawe. 

Corrections : 

1-2  Vater  must  have  printed  from  a  very  bad  copy  of  a  worthless  version.  I 
have  indicated  his  mistaken  division  of  the  first  two  petitions  and  the  invocation. 
He  suspected  a  mistake  here,  for  he  remarks,  in  a  note  (p.  360)  that  olamic,  in 
the  doxology,  is  '  earth,'  and  yet  it  appears  at  the  end  of  the  first  petition ;  "  so 
kann  dabey  vielleicht  ein  Versehen  obwalten." 

*  Every  word  in  Shawano  must  end  in  a  vowel  or  an  aspirate.    The  copyist 


♦  Gen.  Richard  Butler  was  one  of  the  Commissioners  who  concluded  the  treaty 
with  the  Shawnces  (Shawanoes)  in  1786,  by  which  they  received  an  allotment  of 
lands  west  of  the  Miami  River. 

13 


94 


J.  H.  Ti'wmbuU, 


has  sometimes  mistaken  a  final  e  for  c,  but  in  other  cases  Gen.  Butler  was  proba- 
bly misled  by  his  interpreter — perhaps  a  Mohegan — into  omission  of  the  final 
soft  vowel,  writing  c  for  ki  or  ke.    Every  one  of  the  twenty-four  words  in  this 
version  which  end  in  c  requires  correction  to  e  or  ki. 
*  For  assiakie  or  -kiki, — the  latter  being  the  correct  (locative)  form. 
6  For  poisie  (pisey,  v.  33;  pieae,  Lykins)  'like,'  'so.' 
"  For  nie-tockquanimie.    ''  For  tickie  {take,  v.  35 ;  thicki,  v.  33). 

Correcting  spimmickic  to  apitnikie  (comp.  v.  33)  and  olamic 
to  olamiki,  the  invocation  would  read :  "  We  my-fathor  (or, 
*our  my-father')  on-high  there-who-dwellest  within,"  —  if 
olamiki  is,  by  forced  construction,  connected  with  the  preced- 
ing verb:  but  if  it  belongs  at  the  beginning  of  the  next 
clause  (as  I  have  placed  it),  it  stands  in  opposition  to  spimi- 
Me,  meaning,  as  in  the  doxology,  '  below,'  i.  e.  '  on  earth  * 
(Del.  allami  '  within,'  alama-  in  composit. '  under,  below '  = 
Chip,  andma-j  Abn.  ara"mek  '  beneath ')  ;  '  Here-below  we- 
wish  (regard)  thy-name  greatly.'  The  next  clause  is  un- 
translatable, but  was  perhaps  intended  for  '  Come-to-us  [as] 
our-ruler':  Butler's  translation  is:  "You  are  with  us  (or, 
present),  and  we  respect  you  as  our  king" — but  this  is  mani- 
festly wrong. 

The  author  of  this  version  can  have  had  only  very  slight 
knowledge  of  the  language,  and  seems  to  have  picked  up  his 
words  one  by  one,  from  an  interpreter,  and  to  have  brought 
them  together  without  regard  to  their  grammatical  relations. 
Not  a  single  petition  would  convey  to  a  Shawano  the  meaning 
at  which  the  writer  aimed. 


35.  SHAWANO. 

From  The  Gospel  of  Matthew  [chapters  i — xvii]  translated  into"  the  Shawanoe 
Language  by  Johnston  Lykins,  revised,  &c.,  by  J.  A.  Chute,  M.  D.  (Shawanoe 
Bapt.  Mission  Press,  1836.) 

Waothemalikea  mankwitoke  eapeiiie : 

1.  Mamospalamakw'ke  kehesetho. 

2.  Kokemiwewa  we'peaei. 

3.  Ealalatimine  wehenwe  hiseskeke,  ease  eke  mankwitoke. 

4.  Melenikea  tape  tikw'hi  enoke  kisakeke. 

6.  Winekitimiwenikea   namosenahekinani,   else    winekitimi- 
wikeche  mieimosenahweeiniacke. 

6.  C^ena  take  nekesewasepa  witi  kochekothooikea. 

7.  Pieakwi  wipinas'henikea  timichitheke  otche. 

8.  Ksikea  keli  okemiwewa  cAena  wisekike    cAena   wieiwe- 

nakw'ke,  Kokwalikwise.     Aman. 


On  Algonkin  Veraiona  of  the  Lord's  Prayer. 


95 


The  Baptist  Shawano  mission  was  established  in  1830,  on 
the  Shawano  reservation  near  the  west  line  of  Missouri,  and 
an  elementary  book  (^Siwinowe  Eawekitake')  was  printed  at 
the  mission  press  by  Mr.  Meeker  in  1834.  In  all  the  publi- 
cations by  this  mission,  the  orthographical  system  invented 
by  Mr.  Meeker  was  adopted  (see  vv.  29,30).  In  this  system, 
the  notation  of  sounds  varied  with  every  dialect  to  which  it 
was  applied;  thus,  h  stands  in  the  Delaware  for  u,  in  the 
Shawano  for  ih ;  h  represents  Delaware  and  Potawatomi  tch, 
in  Shawano  it  is  a  mere  aspirate ;  c  is  Delaware  e,  Shawano 
ch  soft,  and  so  on.  The  (unfinished)  version  of  Matthew  has 
no  key  to  the  pronunciation,  and  I  leave  the  vowels  as  I  find 
them,  and  of  the  consonants  I  change,  only,  Mr.  Meeker's  b 
and  c,  to  th  and  ch,  respectively.  His  a  represents,  generally, 
the  sound  of  English  long  a  (in  mane')  btlt  occasionally  that 
of  a  short  (in  af) ;  e,  generally,  the  English  e  (as  in  me) ;  o, 
nearly  as  in  note,  but  more  open ;  i  is  of  uncertain  value, 
having  sometimes  the  sound  of  Italian  a  (in  far),  but  more 
frequently  standing  for  a  neutral  vowel  for  which  other  wri- 
ters put  a,  0,  or  u  (y  of  the  Bible  Society's  texts)  :  compare 
Meeker's  tikw'hi  (bread),  with  tucJcwhana,  v.  33,  and  tukwhah 
of  Cummings's  vocabulary.* 

According  to  Heckewelder,  the  Shawanoes  "  generally  place 
the  accent  on  the  last  syllable," — and  this  agrees  with  the 
marked  accentuation  of  Cummings's  and  Howse's  vocabu- 
laries. 

Waothemalikea  is  a  synthesis  corresponding  to  Jones's  Chip- 
peway  waoaemegoyun  and  Zeisberger's  Delaware  wetdcheme- 
lenh.  The  Shawanoes  and  Delawares  have  been  allies  and 
have  maintained  unbroken  intercourse  for  more  than  a  cen- 
tury. The  influence  of  this  relation  on  the  mission-dialect 
of  Zeisberger  has  already  been  suggested  (v.  17,  note).  Mr. 
Lykins  appears  to  have  had  in  mind  Zeisberger's  Delaware 
version  of  this  prayer — which  was  already  familiar  to  some 
of  the  Shawanoes,  probably, — following  its  order,  and  selec- 
tion of  words,  rather  than  that  of  the  English  text.    The 

*  In  the  key  to  pronunciation  prefixed  to  Lykins's  Shawano  primer  (Siwinowe 
Eawekitake)  printed  in  1834,  the  sounds  of  the  vowels  are  as  follows:  a  as  in 
mane,  i  as  a  in  far,  e  as  in  me,  o  as  in  no,  w  as  o  in  move. 


96 


J.  H.  Trumbull, 


synthesis  for  'our  Fatlier'  is  framed  on  tlie  primary  -oth,  to 
signify  '  Tliou  who  art  like  a  father  to  us.'  Meeker  has,  nothi 
'my  father'  (ndthah,  Cum.),  vocat.  nothahe,  Hothemi  'the 
Father,'  nothwi  '  our  father,'  &c.  Mankwitwe  '  sky,'  mankwi- 
toke  *  in  the  sky,'  '  in  heaven'  (menkwdtkeey  -tokee,  Cumm.) 

1.  •  Very-highly-exalted-bo  thy-name.*  The  primary  verb 
is  strengthened  by  mamospi-  '  very  high ' — comp.  mamospike 
witchewe  "  into  an  exceeding  high  mountain,"  Matt.  iv.  8 ; 
with  lamak*we  comp.  lamakothe  '  honor,'  Matt.  xiii.  67 ;  olami 
'above,'  'exceeding'  (Del.  allowiwi,  Zeisb.,  Mass.  anue). 

2.  *  Thy  rulership  will -come.'  Okemiivewe  'rulership' 
(•  kingdom,'  Matt.  vii.  21).  We  (wa)  is  the  sign  of  the 
future,  indicative  or  imperative,  but  jpeagi  is  in  the  indicative ; 
comp.  kisakeke  wd'peaei  '  the  days  will  come,  Matt.  ix.  16 ; 
peawi  '  he  comes,'  peake  '  they  come,'  peaei  '  it  comes,'  peilo 
'  come  thou,'  eapitche  '  when  he  came,'  (Lykins). 

3.  'As-thou-willest  may-that-be  on-earth  as  so-is  in-heaven.' 
Natalalati  '  I  will,'  strengthening  the  short  vowel  in  the  con- 
ditional mood,  makes  ealalati-muhe  '  as  he  wills,'  ealalati-mine 
'  as  thou  wilt,'  &c. ;  comp.  Menom.  enenitaman,  Cree  (v.  20) 
a  itaye'tumuny  Chip.  (v.  27)  enendumun.  We'henwi  from  heno 
(^Sne,  Howse)  '  this'  inanim.  ohj.,  as  in  eno-ke  kisakeke  '  in  this 
day,'  '  to-day'  (pet.  4).  Iseske  (and  /«'-)  '  earth,'  here  in  the 
locative,  hiseske-ke;  ahsukSe,  Cumm.,  asiiskeykie  (v.  33). 
Ea9e  '  so,'  Chip,  iji,  Menom.  esh  (v.  32),  Ilin.  ichi;  hene  ease 
neke  "that  it  might  be  fulfilled,"  i.  e.  '  this  so  so-be'  (Matt, 
xii.  17).  Eke  is  perhaps  a  misprint  for  neke  (Del.  leek,  v.  17) 
'  it  so  is.' 

4.  '  6ive-U8  enough  bread  this  day-iu.'  Tapi  =  Mass.  tdpi 
'  enough' ;  comp.  Chip,  nin  debts  '  I  have  enough,'  nin  debia 
'  I  satisfy  him'  (Bar.).  Tikw^hi  (tukivhdh,  Cumm.)  '  bread,' 
Moh.  tquogh  (v.  13).  Enoke  "  in  this,'  '  now' ;  enoke  kisake- 
ke 'this  day-in';  enokeekahsakeekee,  Cumm.;  comp.  Del.  eli- 
gischquik  (Zeisb.),  Cree  anoots  ka  kisikak  (v.  20b.),  Nipis. 
nongom  gijigak  (v.  24). 

5.  '  Forgive-us  our-bad-doings  as  we-shall-forgive-them  they- 
who-do-us-harm.'  The  principal  verb  is  related  to  Alg.  (Chip.) 
manisitam-  'to  lose  from  mind'  (see  v.  23).     Miche,  maehe 


T 


T 


It 

T 


T 


On  Ahjonkin  Versions  of  the  Lord's  Prayer. 


97 


(=Ma8s.  and  Chip,  matchi) '  bad,'  as  adj.  inan.,  machike '  evil,': 
machelaniwaw  '  badness,  sin ' ;  machenaheke  (mosenaheki}  '  bad 
doing.' 

6.  'And  do-not  lead-us  where-in  we  are-tempted '  ?  Chena 
(so,  in  Meeker's  orthography)  for  '  and.'  Take  '  do  riot,'  = 
Mass.  ahque,  Moli.  cAem,  Dal.  katschi,  <fec. ;  in  v.  33,  thicki. 

7.  Pieakwi  [ie  ==  ai,  or  English  l  nearly ;  Meeker  writes 
Siemin  for  '  Simon,'  Tieile  for  '  Tyre' ;]  used  for  the  conjunc- 
tion '  but,'  and  sometimes  for  '  only ' ;  its  primary  meaning 
seems  to  be,  *  on  the  other  side,'  *  on  the  contrary.'  The  final 
otche  (oce,  Meeker)  is  the  post-position  'from,'  Chip,  ondji; 
ti-michithe-ke  otche  '  from  what  is  bad ' ;  muchdhthee  '  bad,' 
Cumm. 

8.  '  For  thou  dominion  and  power  (strength)  and  glory 
(magnificence  ?).'  Keli  (keyla^  v.  33,  keelah,  C.)  '  thou.'  Wi- 
sekike  '  power,'  Matt.  ix.  8 ;  comp.  wisekike  '  he  is  able,  has 
power,'  wesekikwelane  '  a  strong  man,'  Matt.  ix.  6,  xii.  29 ; 
(iMshkdnwee  '  strong,'  C). 

Kokwalikwise  '  always,'  '  at  all  times '  (^kokwelahkwdhshee 
'  forever,'  C.)  ;  comp.  kokwa-kiche  '  every  where,'  '  whitherso- 
ever,' Matt.  viii.  19;  kokwa-nathi  'whosoever,'  v.  19;  (and 
teldhkwdhshee  '  never,'  C.) :  comp.  Chip,  kakina  '  all,'  '  the 
whole,'  '  entirely ' ;  kdginig  (Ottawa  kdgini)  '  always,  contin- 
ually'(Bar.). 

[PSEUDO]  SHAWANO. 

"  Savanahic^  ";  from  Chamberlayne's  Oratio  dominica  in  diversas  .  .  .  linguus 
versa  (1715).     Re-printed  by  Vatcr,  in  Mithridatea,  iii.  (3),  358. 

Keelah  Noss^  kitshah  awd  Heyring: 

1.  Yah  zong  seway  ononteeo. 

2.  Agow  aygon  awoanneeo. 

3.  Yes  yaon  onang  ch^  owah  itsch^  Heyring. 

4.  Kaat  shiack  Mowatgi  hee  kannaterow  tyenteron. 

^.  Esh   keinong   cha   haowi   eto   neeot   shkeynong   ha'itsh^ 
kitsha  haowi. 

6.  Ga  ri  waah  et  kain. 

7.  Isse  he  owain  matchi. 

Agow  aigon  iss^  sha  wanneeo  egawain  ona'ing.     Neeo. 

I  have  inserted  this  version,  not  because  it  is  Shawanese — 
which  it  certainly  is  not — but  because  it  has  been  copied  as 


98 


J.  H.   Trumfmll, 


Hucli,  from  Chainborlayne,  by  Hervas,  Bodoni,*  Vater,  and 
Auer.t  It  does  not  belong  to  any  one  language  ever  spoken 
by  an  American  tribe.  The  first  two  words,  "  keelah  no»»4^^^ 
are  of  Algonkin  origin,  and  the  prommn  may  pass  for  Shawa- 
nese.  Heyring  was  probably  transferred  from  the  English 
'  heaven,'  but  with  a  locative  inflection  (-w</)  which  was 
not  found  in  the  Sliawano.  The  greater  part  of  the  version 
looks  as  if  had  been  made  up  from  some  Iroquois  dialect, 
half-understood  by  the  translator.  The  text  was,  we  may  be 
sure,  bad  enough  at  the  first ;  and  it  has  been  hopelessly  cor- 
rupted by  copyist  and  printers.  In  the  4th  petition  we  seem 
to  recognize  in  kaat  ahiaak,  Mohawk  kdasha  (as  Campanius 
wrote  it)  '  give  me,'  casmr  (Long)  ;  and  in  kannaterow,  Iroq. 
kanadaro  (Long),  <mnadra  (Camp.), '  bread,'  kanatarokj  Gal.; 
in  hee  and  issS,  the  Irocj.  pronouns,  ii  and  m<?,  '  I,  me,  or  us,* 
and  'thou':  in  agow,  the  Iroq.  equivalent  (a^oa,  korna^  of 
Alg.  ketchi '  greatest,  chief,'  <fec. ;  agow  aigon  iss^  aha  wanneeo 
is  Iroq.  akmekon  isS  secoenniio  '  of-all  thou  art-master';  with 
which  comp.  (2d  pet.)  agotv  aigon  awoanneeo,  Intended  to 
signify  '  be  master  of  all.'  In  the  5th  petition,  eshkeinong  was 
probably  written  as  one  word,  and  eto  neeot  shkeynong  may 
have  been  etonee  otshkeynong  (Iroq.  ethoni  '  so  '). 

Chamberlayne,  in  his  preface,  says  that  this  version  — 
'''' Savanahieam,  lingua)  circa  Canadam  uaitatce,  —  misit  Rev- 
erendus  Doctor  le  Jau,  V.  D.,  Minister  S.  Jacobi  in  Caroli- 
nam  Meridionali." 

36.  ILLINOIS  (PEOUARIA). 

As  printed  by  Bodiani,  Oratio  Dominica  in  CLV  Linguas  CFaris,  1806),  "ex 
MS."  [The  notation  is  nearly  the  same  employed  by  Basics  and  other  Jesuit 
missionaries:  ou  is  substituted  by  the  printer  for  Gravier's  8  (oo,  Germ.  «) ;  the 
vowels  as  in  German ;  c  (used  only  before  a  and  o)  as  k:  ch  nearly  as  in  English : 
g  is  sofl  before  e  or  t ;  gh,  as  g  hard.] 

Oussemiraughi  kigigonghi  eplane  : 

1.  Cousseta  mourinikintcke'  kiouinsounemi. 

2.  Kiteperinkiounemi  piakitche. 


*  Oratio  Dominica  in  CLV  Linguas  (Parmae,  1806) :  "Savahanice;  Ex  Cham- 
berlaynio." 

t  Sprachenhallc.  Das  Vater-Unser  in  tnehr  als  200  Sprachen  und  Mundarten,  u. 
s.  w.     No.  595. 


r 


i 

I 

t 

I 

i 


On  Algonkin  Versions  of  the  LorcTa  Prayer. 


99 


3.  Kigigonghi   kicoii    echiteheianiri    nichinagatoui,   akiski- 

onghi  napi  nichinagouatetcho. 

4.  Acami  ouapankiri  eouiraouianghi  kakicoue''  miiiname. 
6.  Kichiouinachiamiiigi    ichi     pounikiteroutakiauki,    rapigi 

pounikiteroutaouinamo  kichiouinariranghi. 

6.  Eiaheuueheoueghe     toupinachianmekinke     chincheouihi- 

name. 

7.  Mareouatoungouiitchi  cliecotiihiname. 

Vouiiitchiaha'  iiicliinagoka. 

1  Read :  couMeta'imourtnikintche,     '^  For  aouiraotii  nounghi  kakkom  !  tw  note, 
infra.    '  For  Ouintchiaha. 

A  copy  of  this  version,  evidently  from  the  same  original, 
was  communicated  to  Dr.  John  Pickering,  in  1823,  as  from 
a  MS.  grammar  and  dictionary  of  the  Illinois  language.  The 
MS.  may  have  been  that  of  Father  Boulanger,  missionary  to 
the  Illinois  in  1721.  The  version  is  more  probably  that  of 
Father  James  Gravier,  S.  J.,  missionary  from  1687  to  1700, 
who  "  was  the  first  to  analyze  the  language  thoroughly  and 
compile  its  grammar,  which  subsequent  missionaries  brought 
to  perfection."*  I  have  recently  had  the  good  fortune  to 
discover  the  long-lost  dictionary  of  Gravier,  with  additions 
and  corrections  by  his  successors  in  the  Illinois  mission,  and 
by  its  aid  I  am  enabled  to  correct  some — though  not  all — of 
the  errors  of  Bodiani's  copy.f 

The  first  Algonkins  from  the  southwest  who  visited  the 
French  post  on  Lake  Superior  called  themselves  lUtiiwek 
'  viri,'  in  the  singular  lUnicoa ;  whence,  says  Dablon  in  the 
Relation iovlQll^ihQ  southern  Indians  were  called,  generally, 
Ilinois,  "just  as  the  name  of  Ottawas  (^OutaouacH)  was  given 
to  all  the  upper  Algonkins,  though  of  different  nations,  be- 
cause the  Ottawas  were  the  first  who  became  known  to  the 
French."  When  Marquette  visited  the  Mississippi,  in  1673, 
two  principal  tribes  of  the  Ilinois  nation, — the  Peouaria  and 
the  Mouingouena — lived  west  of  that  river,  north  of  the  Des 
Moines.  J  The  Kaskaskias  were  on  the  upper  Illinois,  and  to 
this  region  the  Peouarias,  soon  after  Marquette's  visit,  re- 

*  Shca'a  History  of  Am.  Catholic  Missions,  pp.  414,  415  [from  Frtthcr  Mnrest 
in  Lettres  Edijiantes]. 
1 1  have  cited  this  MS.  Dictionary  as  Gr. 
i  Formerly  the  "  Mouingonan  River." 


100 


J.   H,   Trumbull 


raovod.  The  TamarouitH  and  CaoukuiH  woro  tu  the  Huuth,  near 
the  east  bank  of  the  MiHwisHippi.  These  five  tribes  constituted 
the  Ilinois  nation — to  which  was  subsequently  added  a  sixth, 
the  Metchiujamea  (of  a  ditTerciit  dialect).  The  great  village 
of  the  KnakaHkluHf  1G80-1700,  was  south  of  the  Illinois  River, 
between  it  and  the  Vermillion.  The  Peouarin>»  were  on  the 
north  side  of  the  Illinois,  near  La  Salle's  fort  (and  the  present 
village  of  Utica),  and  it  was  hero  that  Gravier  resumed,  in 
1698,  his  mission  work  among  the  Ilinois,  and  built  a  chapel. 
His  MS.  dictionary  is  of  the  Peouaria  dialect,  in  which  r  is 
used  for  the  more  common  Illinois  I  or  n* 

The  French  missionaries  found  the  Ilinois  language  "  very 
different  from  that  of  any  other  Algonkin  nation. "f  Mar- 
quette mentions  the  differences  of  dialect  between  remote 
villages  of  the  nation,  but  these  were  not  so  great  that  the 
inhabitants  could  not  converse  together.  | 

The  Mimnu  were  allies  of  the  Illinois,  and  spoke  a  dialect 
of  the  same  language,  of  which  we  have  some  vocabularies  ; 
one  in  Volney's  Tableau  *fec.  des  Etnta-U nis  (Paris,  1803),  vol. 
ii.  pp.  525-532,  and  another,  from  MS.  authorities,  printed 
in  the  Comparative  Vocabulary  to  Gallatin's  Synopsis. 

The  Peouaria  dialect  must  have  been  soft  and  musical,  in 
comparison  with  others  of  the  same  family  which  are  known 
to  us.  Almost  every  syllabic  terminates  with  a  vowel :  the 
only  exceptions  are  those  in  which  the  vowel  is  followed  by  n 
(nasal  ?)  before  g,  k,  ch,  and  tch,  in  the  next  syllable.  The 
proportion  of  consonants  to  vowels,  in  the  written  language, 
is  very  small.  Some  words  arc  framed  entirely  of  vowels, 
e.  g.  coaidoa  [u-a-i-u-a]  'he  goes  astray';  coami  [u-a-u-i,  or, 
with  imperfect  diphthongs, im-w/  ['  an  egg'];  wicoma  [u-i-ii-u-a] 
'he  is  married' ;  in  many  others,  there  is  only  a  single  semi- 
vowel or  consonant  proper  in  half  a  dozen  syllables,  e.  g. 
aiwaakim  'there  is  yet  room';  aiapia  'a  buck.'  In  acoue- 
ouateoui  (acwematewS^  Gr.)  '  it  leans,  is  not  upright,'  we  have 
but  two  consonants. 


*  He  gives  :  "  Tnooea,  Ilinois,  pcuplc  " :  "  frinooa,  un  liomme  fait " :  "Irenmeooa, 
ii  parle  Ilinois"  ;  "  nit-erenooe,  je  pnrle  Ilinois,  je  pnrle  ma  langiic" 
t  Relation,  1667,  p.  21. 
t  Narrative,  in  Shea's  Discovery  of  the  Mississippi,  245. 


. 


-i- 


k 


On  Algonkin  Veniom  of  the  Lor^%  Prayer.         Ill 


00»%emiranghi.  The  meaning  aimed  at  was  "Thou  who 
art  as  a  father  to  U8,"  but  the  pronominal  prefix  of  the  first 
person  is  omitted.  Ncoaaa  'my  father,'  cotBari  *  his  father'; 
nit-watyina  '  I  have  him  for  a  father.*  The  final  -eraiighi  has 
the  meaning  of  '  suoh  as,'  or  '  like.'  Kigigmnghi,  in  the 
locative,  from  kigigmi  •  sky,  day '  (Or.).  Epiane,  2d  pers.  con- 
ditional, from  nit  api  'I  sit'  ("il  se  dit  de  touto  sorte  de 
situation"  Gr.). 

1.  Read,  cjoaaetdimmrinikintche  ki-coinsmnemi  '  make  it  to  be 
spoken  with  fear  tliy-name ';  ni-cmaaa  '  I  foar  him,'  ni-coosaetan 
'  I  fear  it,'  ni-coomtoriamooi '  I  cause  myself  to  bo  feared  when 
I  speak.'  AmiuBmnemi  '  his  name,'  from  ainscoa  '  he  calls 
himself,'  coinsooni  '  a  name ';  the  final  mi  is  the  mark  of  pos- 
session or  personal  appropriation. 

2.  Ki  teberinkiconemi '  thy  mastery  ';  from  the  same  root  as 
Abu.  ke-tepeltemwaghen  (v.  6),  Cree  ketipaye'chekiiwin  (v.  20), 
Alg.  ki-teheningemin  (y .  23);  II.  ni-teherinki  'I  am  master,' 
ni-teberinki-vone-mi  '  my  mastery,  my  government.'  Piakitche 
'  let  it  come,'  imperat.  3d  sing,  (inan.)  from  ni-pia  *  I  como  '; 
oomp.  Dq\.  pegetviketch  [pejeiviketBch,  Zeisb.],  Fot.pigak,  v.  31. 

8.  '  In-heaven  the-thing  thou-thinkost  is-sodone,  on-earth 
likewise  so-let-it-be-done.'  Kicco  '  something '  (Chip,  gdgo'), 
"mais  ordinairement  il  ne  dit  pas  seul"  (6r.).  Nit-ichitehooa 
'  I  so  think,'  literally,  *  I  am  so  (ichi)  in  heart  (tehe'),^  Chip. 
pind  iji-dSS  "  my  heart  is  so "  (Bar.).  Nichinagatari  or 
(without  the  initial  w)  ichinagatw'i '  it  is  so  done.'  AkiBkiwi 
and  achiBkimi  '  earth,  land '  (Gr.)  ;  comp.  Miami  akikkecoe, 
Kikapou  akiBkiii  (Barton),  Cree  and  Shawn.  fSBiBki,  Montagu. 
aBtBhi  (v.  22).    Napi '  in  the  same  manner,  likewise.' 

4.  There  are  errors  in  the  printed  text,  and  the  meaning 
of  the  original  is  thereby  made  doubtful.  This  seems  most 
probable:  "Of  every  day  [our]  portion,  this  day  give  us"; 
and  if  so,  we  must  read :  egami  ouapankiri  aouiraoui  nounghi 
kakiscoue  miriname.  Egami  '  at  all  times.'  Ouabankiri  from 
ouabankie '  when  day  comes '  (lit.  '  when  it  is  light '),  and  so, 
'  of  the  day,'  or  *  the  day's ';  strictly, '  of  the  morning,'  i.  e. 
'  of  the  morrow ':  egami  a)abankiri  '  of  every  morrow ';  so, 
egami  maiacooeritchi  (Gr.)  '  every  noon.'     Rami  *  portion, 

14 


112 


J.  H.  Trumbull^ 


share ';  ni-racoi  "  my  portion,  my  share  of  food,  of  meat, 
&c.,"  amrami  "his  portion,  food,  that  on  which  he  subsists" 
(Gr.).  Nconghi  kakicme  (and  kakwcooe)  '  to-day,'  Chip,  norir 
ijom  gijigak  (v.  24),  Ott.  nongo  agijigak.  Miriname,  from  m- 
niira  '  I  give  it  him  *;  but  the  verb  nit-aramipmra  '  I  give  him 
food '  would  have  better  expressed  the  meaning  aimed  at. 

5.  '  Those-who-do-us-wrong  as  we-pardon-them,  the-same 
pardon-thou-us  when-we-do-wrong.'  Ni-kicMooinara  '  I  offend 
him  by  my  conduct,  ni-kichihooi '  I  do  wrong  to  myself;  comp. 
/  ta.  kichiimidgin  (y.  31).  Ichi  'as,'  Chip.  iji.  Ni-pamiki- 
terwtama  'I  cease  to  be  offended  at  him,'  'I  pardon  him'; 
comp.  Potawatomi  vv.  30,  31,  Ottawa  v.  28.  Rapi,  rapigi 
(same  as  napi^  pet.  3), '  in  like  manner,' '  all  the  same.' 

6.  '  When-thou-leadest-us  where -we -may -fall,  make-us- 
strong  "?  I  am  not  confident  of  the  accuracy  of  this  transla- 
tion, for  I  can  make  nothing  of  the  first  verb,  and  suspect  an 
error  of  the  copyist.  The  second  verb  is  from  the  primary 
ni-pinechine  'I  fall  down,'  3d  pers.  pinecJiincoe.  The  last  is 
from  chinchimihicoi  '  he  makes  him  strong,'  '  gives  him 
strength,'  causative  from  chinchiooi  '  strong,  firm '  (comp. 
ni-chinehicosi  'I  am  strong';  ni-chinchimitehe  *I  am  strong 
hearted,'  Gr. ;  Chip,  nin-songis,  nin-songidee,  Bar.). 

7.  '  Frora-evil  deliver-us.'  Martmatoongaracatchi  "  au  mal, 
au  pdche  "  (Gr.)  ;  the  root  mare  denotes  "  something  bad, 
evil ";  marecoatcotanto  kihiaki  "  confess  thy  fault,"  ni-maremate 
"  I  have  missed  the  mark,"  have  failed,  &c.  Ni-cMcmiha  'I 
save  him,  deliver  him  from  his  enemies,'  whence  checcoihiooeta 
'  one  who  saves,'  '  the  Saviour.' 

OOlntchihaha  "  plut  a  dieu  que  "  (Gr.),  lit.  '  so  do  for  us  '; 
ni-oointchiha  '  I  do  to  him '  good,  or  evil  [the  root,  oontchi 
(Chip,  ondji)  means  '  because  of,'  '  on  account  of,'  and  the 
verb  causative,  ni-mintcMha  lueans,  primarily, '  I  do  to  him  on 
account  of  or  '  because  of  an  implied  motive ;  hence  '  I  re- 
ward him  for,'  and  '  I  punish  him  for,'  and  '  I  do  penance,' 
i.  e.  'punish  myself  for  it'].  Mchinagoka,  bsuhg  sls  ichina- 
go)ki  (comp.  nichinagatwi,  pet.  3)  '  so  [be  it]  done.' 


( 


' 


M- 


I 


On  Algonkin  Versions  of  the  Lord's  Pray&r.         113 


37.  ILLINOIS. 

MODERN   PEORIA? 

From  Pewani  ipi  Potewatemi  Miasinoikan,  eyowat  nemadjik,  Catholiques  Endjik 

iBiiltimore,  1846),  a  R.  C.  primer  for  one  of  the  mixed  missions,  reoria  and 
•otawatomi.* 

Osimirangi  peminge  epiyan : 

1.  Wendja  matchi  tipatamangi  kiwinisonimi. 

2.  Wendja  matchi  piyarotauwika  kimauwioni. 

3.  Chayi  kitaramitako  yoclii  pemingi,  wendja  matchi  nichi 

ramitorangi  wahe  pemamikicingi. 

4.  Inongi  wasewe  mirinammi  mitchiangi. 

5.  Ponigiterotauwinammi  niraatchi   mitoseniwionanni   nichi 

ponigiterotauwakki  chingirauwerimidjik. 

6.  Kirahamawinammi  ichka  nissassiwangi. 

7.  Wendjisweriminammi  nicliika  mereoki  chiriniciwangi. 

Wendja  matchi  nichinakoki. 

A  mission  was  established  by  Father  Van  Quickenborne 
(S.  J.)  in  1836,  among  the  Kickapoos,  and  the  Kaskaskias, 
Peorias,  Weas,  and  Piankeshaws,  remnants  of  the  Illinois 
and  Miami  nations,  near  the  Osage  River,  in  the  Indian  Ter- 
ritory. In  1834,  the  Peorias  numbered  only  140,  of  all  ages, 
and  of  the  Kaskaskias  only  one  man  of  the  full  blood  and  60 
half-breeds  remained.  A  few  years  later,  the  Kickapoo  mis- 
sion was  united  with  St.  Mary's  Potawatomi  mission,  on 
Sugar  Creek,! — and  the  little  primer  from  which  this  version 
is  taken  appears  to  have  been  prepared  for  the  use  of  scholars 
from  various  tribes.  At  this  time,  "  the  Weas,  Piankeshaws, 
Peorias,  and  Kaskaskias,  were  in  fact  but  a  single  tribe.  By 
frequent  intermarriages  and  adoptions,  their  distinctive  char- 
acteristics, if  any  ever  existed,  had  disappeared.  They  re- 
sided upon  the  same  territory,  and  spoke  the  same  language."  J 

The  dialect,  as  appears  by  comparing  this  version  with  the 
preceding,  does  not  differ  widely  from  that  of  Gravier's  Peo- 
uaria  mission.  Comp.  Osimirangi,  oussemiranghi ;  epiyan,  epi- 
ane ;  kiwinisonimi,  hiouinsounemi  ('  thy  name ') ;  mirinammi, 
miriname  ('give  us');  ponigiterotauwinammi,  pounikiterouta- 
ouiname  ('  forgive  us ')  ;  &c. 

*  Pronounce :  g  always  hard  (=5^^  of  Gravier) ;  to  as  in  English  (=  8  of  Gra. 
vier,  ou  of  v.  36).  t  Shea's  History  of  Am.  Cath.  Missions,  pp.  461-465. 

t  Report  of  the  Comraissioner|Of  Indian  Affairs,  1851,  pp.  7,  90. 


114 


J.  U.  TrumJmlly 


Peminge  '  on  high '  or  '  in  heaven,'  in  the  invocation  and 
3d  petition,  is  speminghi  of  Gravier,  Shawano  spimmickie 
(v.  34),  Potaw.  shpumuk  (v.  30),  Chip,  ishpiming  (v.  27). 

Inongi  tvaaewe  '  to  day '  (pet.  4)  =  namghi  wassem^  Gr. ; 
but  wassem  means  '  light '  or  '  day-light^*  rather  than  '  day 
time,*  and  Gravier's  nconghi  kakicoue  is  the  more  correct. 

Toehi  .  .  .  wahe, '  there '  .  .  .  *  here,'  in  pet.  3,  =  imchiy 
(oahi,  Grav. 


i 


37.  SITSIKA  (BLACKFOOT). 
From  Rev.  P.  J.  De  Smet's  Oregon  Missions  (1845-6). 

KinanS,  spoegsts  tzitt&pigpi: 

1.  Kitzinnekazen  kagkakomimokzin. 

2.  Nagkitapiwatog  neto  kinyokizip. 

3.  Kitzizigtaen  nejakapestoeta  tzagkom,  nietziewae  spoegsts. 

4.  Ikogkiowa  ennoch  matogkwitapi. 

5.  Istapikistomokit  nagzikamo6t  komonetziewae  nistow^. 
Nagkezis  tapi  kestemo6g. 

Spemmo6k  mat^akoziep  makapi. 
Kamoeraanitigtoep. 

As  translated  by  De  Smet : 

"  Our-Falher  in-heaveu  v.  ho-art :  Thy-name  may-it-be-holy.  '^  Thv-reign  may- 
it  arrive.  '^  Thy-will  may-it-be-done  on  earth  as-it-is  in-heaven.  *  AU-we-need 
this-day  unto-us-grant.  ^  Forgive  the  evil  we  have  done  as  we  pardon  the  wrong 
we  have  received.  ^  Help-us  against  sin.  "^  From-all  what-is-evil  deliver-us. 
May-it-be-so." 

So  little  is  yet  known  of  the  grammatical  peculiarities  of 
the  Sitsika  language,  that  it  is  hazardous  to  question  either 
the  merit  of  this  version  or  the  accuracy  of  De  Smet's  re- 
translation.  Mr.  Gallatin  showed  that  of  180  words  in  the 
Sitsika  vocabulary  obtained  by  Mr.  Hale,  54  had  affinity  with 
the  Algonkin,  and  this  fact  authorized  the  inclusion  of  the 
language  in  the  great  Algonkin  family.  But  its  kinship  to 
eastern  members  of  that  family  is  very  remote.  In  a  ma- 
jority of  words,  Algonkin  roots  are  so  disguised  by  change  of 
form  or  meaning  that  their  identity  is  not  easily  established. 

Several  vocabularies,  besides  Mr.  Hale's,  have  been  pub- 
lished. Those  to  which  I  shall  here  refer  are  Dr.  Hayden's 
— preceded  by  a  valuable  sketch  of  the  grammar — in  Contri- 
butions to  the  Ethnology  and  Philology  of  the  Indian  Trihes  of 
the  Missouri  Valley  (1862),  pp.  257-273,  J.  B.  Honcroie's,  in 


I 

J. 


i 


i 


On  Algonkin  Versions  of  the  Lord's  Prayer.  115 

Schoolcraft's  Indian  Tribes,  &c.  (vol.  ii.  pp.  494-506),  and 
Joseph  Howse's  in  the  Proceedings  of  the  Philological  Society 
(vol.  iv.  pp.  104-112). 

In  Kinand  '  our  Father,'  I  suspect  the  not  uncommon  mis- 
take of  employing  the  affixes  of  the  inclusive  plural,  in  the 
vocative.  God  may  be  properly  spoken  of,  in  the  third  person, 
as  '  your  and  my  (our)  Father,'  but  may  not  be  so  addressed 
in  the  second  person.  The  vocabularies,  however,  with  a 
single  exception,  seem  to  indicate  a  disregard  —  or  a  very 
imperfect  recognition  of  any  distinction  in  the  Sitsika  dialect 
of  the  two  forms  of  the  first  person  plural.  In  Howse's 
(duplicate)  vocabularies  these  forms  are  hopelessly  con- 
founded. Moncrovie  gives :  "  God,  Kinnan,  or  my  Father," 
and  for  "  my  Father,  Kinnan  ";  but  for  "  my  son,  nocousse,''^ 
"  my  sister,  nisfs"  &g.  Dr.  Hayden  says  nothing  of  a  dis- 
tinction by  pronominal  affixes,  but  gives  some  examples  of  a 
peculiar  form  of  dual,  in  verbs  —  by  the  insertion,  between 
the  pronoun  and  the  stem,  of  semi'sto  "  both,  or  two  ";  e.  g. 
nitoyikhpinan  '  we  are  eating,'  n'semi'sto-ylkhpinan  '  we  are 
both  eating':  ia'ksoyiks  '  they  are  going  to  eat,'  ia'ksemisto- 
yi'waks  '  they  two  are  going  to  eat ';  and  in  some  of  his  ex- 
amples of  verbs,  the  1st  and  2d  persons  plural  appears  to  be 
both  exclusive  — '  we  ourselves  alone,'  a)id  '  you  yourselves 
alone.'  When  the  language  is  more  thoroughly  investigated, 
it  will  probably  exhibit,  in  its  dual  and  plural  forms,  closer 
affinities  to  the  Dakota  and  Iroquois  than  to  the  eastern 
Algonkin. 

The  prefixed  pronouns  excepted,  only  two  or  three  words 
in  the  whole  of  this  version  strike  the  eye  as  unmistakably 
Algonkin : 

Kitzinnekazen  '  thy  name,'  is  Alg.  kiVijinikazooin  (v.  23)  ; 
ninikos'  "name,"  sintikos'  "his  name"  (Hayden) — but 
these  mean,  rather, '  I  am  called,'  '  thou  art  called.' 

Ennoch  for  '  to-day,'  in  the  4th  petition,  is  the  equivalent 
of  Oree  anndoch  '  at  present '  (Howse)  ;  see  v.  20b.  Nokh* 
'  now '  (Hayd.)  anouk  *  to-day '  (M.).  [Dakota,  na'ka,  nakan', 
'just  now,  to-day,  lately.'] 

*  Kh  "  as  in  Gaelic  Loch  ";  ch  as  in  chin,  church. 


116  On  Algonkin  Versions  of  the  LorcP 8  Prayer. 


Nietziewae  '  so  as '  (pet.  4) ;  comp.  homo-met»iewae  (pet.  6) : 
where  /etee  =  Chip.  iji  'so,  like'  —  but  suggests  Dakota 
hechin,  hechecha,  echen,  '  so,'  and  Assinib.  aitoham  *  so,'  •  so 
as.'  Nitu'i  '  like,'  nato'tsi  '  so,  in  like  manner '  (Hayd.)  ;  in 
compos,  niitso;  notse-, '  like.' 

In  other  words,  the  family  likeness  is  less  clearly  traced : 
apoegsts  'on  high '("in  heaven,"  De  S.),  represents  Chip. 
ishpiming,  Shawano  spimiki,  Pota.  ahpumuk  (v.  30) :  comp. 
spdh'tai  '  above,'  spSkhts  '  sky,'  api  •  high '  (Hayd.). 

Tzittdpigpi  "  who  art "  (De  Sra.)  :  etapi  '  to  live,'  kitzeta'- 
tapi  '  you  live,'  pi'it  '  sit  down  '  (Hayd.)  ;  Alg.  epi-an  from 
api  '  he  sits,  remains '  (v.  23) :  sahkaitahpai  '  he  lives ' 
(Howse),  apiu  '  to  sit '  (Hale). 

Tzagkom  "on  earth,"  is  fro.ra  aa'ko  'ground'  'country'; 
sakomi-itsio  '  in  the  ground '  (Hayden)  ;  comp.  akh'o  '  land ' 
sukh'um  '  earth '  (^ksahkoom,  Gal.)  We  have  in  this  last  only 
a  faint  reminder  of  Shaw,  assiski,  Cree  aaki^  Chip,  aki — to 
which  Mr.  Gallatin  refers  it.  It  is  perhaps  more  nearly  re- 
lated to  Chip,  -kamig,  an  inseparable  generic  denoting  *  place ' 
and  sometimes '  ground,  land,'  as  in  Chip,  anamakamig '  under 
ground,'  mino-kamiga  'the  ground  is  good';  Qvqq  waakitaa- 
kamik  'on  the  [surface  of  the]  earth.' 

jRrogfHowa,  which  Mr.  De  Smet  translates  by  "  all  wo  need," 
is  ikaku'yi  (Hayden)  '  food,'  literally,  '  plenty  to  eat,'  from 
akau'i  '  much,  a  heap,'  and  o'yi  '  he  eats.'  [So,  Dakota  taka 
yutapi  '  food,  something  to  eat,'  yu'ta  '  to  eat,'  ya'la  '  to  speak,' 
ya  (prefix)  denoting  action  of  the  mouth,  Riggs.] 

The  oth,  6th,  and  7th  petitions  are  hopelessly  tangled,  and 
it  is  not  surprising  that  Father  De  Smet  quite  lost  trace  of 
the  original  and  mis-placed  his  interlinear  translation.  What 
he  supposed  to  be  the  6th  was  intended  for  the  last  clause  of 
the  5th  petition :  the  words  -netziewae  niatowd  [niatu'a '  I,  me'] 
for  '  as  we,'  separate  iatapikiat-omokit  nagzik-amodt  from  nag- 
kez  iatapikest-emodg. 

Makapi  for  "evil";  makapa'  'bad'  (adj.),  hakapa'  'bad, 
lazy' ;  makainum' '  mean,'  nitokapa' '  I  am  bad,'  (Hayd.)  ;  pa- 
kapaS  '  bad,'  machapaS  '  ugly '  (Moncr.). 


